More Than a Momentary Blip in the Universe? Investigating the Link Between Religiousness and Perceived Meaning in Life.

One longitudinal and four cross-sectional studies (total N = 3,141) tested two candidate explanations for the association between religiousness and perceived meaning in life. Religiousness may foster a sense of significance, importance, or mattering-either to others (social mattering) or in the grand scheme of the universe (cosmic mattering)-which, in turn, support perceived meaning. We found that perceived social mattering mediated, but could not fully explain, the link between religiousness and perceived meaning. In contrast, perceived cosmic mattering did fully explain the association. Overall, results suggest that perceived social and cosmic mattering are each part of the explanation. Yet, perceived cosmic mattering appears to be the stronger mechanism. We discuss how religious faith may be especially suited to support such perceptions, making it a partially unique source of felt meaning.

A sheep in wolf's clothing? Toward an understanding of the religious dones.

People often favor their ingroup and derogate members of the outgroup. However, less is known about "religious dones," who used to identify as religious but no longer do and have more transitional identities. Across six studies (N = 5,001; four preregistered), we examined the affiliative tendencies of religious dones and how they are perceived by other religious groups. In Study 1, using a Cyberball paradigm, religious dones included atheist targets relative to Christian targets. In Studies 2 and 3, currently religious participants demonstrated an attenuated tendency to commit the conjunction fallacy (i.e., associating people with heinous acts of violence) for religious dones compared to never religious targets. In Study 4, using a behavioral sacrifice paradigm (e.g., reducing compensation to reduce an uncomfortable noise blast to a partner), religious dones favored never religious partners (who did not reciprocate) and did not sacrifice as much for currently religious partners (who sacrificed for them as a member of their ingroup). Studies 5 and 6, investigating belief and identity, revealed that religious dones hold favorable attitudes toward other dones (and former believers) and the never religious (and never believers), whereas other groups view dones "in the middle." We also identified mediating mechanisms of trust, ingroup identification, and belief superiority. Taken together, these six studies suggest that religious dones are viewed as "a sheep in wolf's clothing," in which they are treated favorably by currently religious individuals but often prefer never religious individuals, even though that warmth is not consistently reciprocated. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Shades of expansiveness: Postural expression of dominance, high-arousal positive affect, and warmth.

In addition to the face, bodily posture plays an important role in communicating affective states. Postural expansion-how much space the body takes up-has been much studied as expressing and signaling dominance and pride. The present research aimed to expand research on the range of affect dimensions and affect-laden personality characteristics that are expressed via expansiveness, investigating specific forms of expansiveness and their interactions with other postural elements (e.g., arm position). Using an innovative expression-production method, Study 1 (N = 146) characterized full-body expressions of dominance, joy, hope, and awe; results indicated joy is communicated most expansively and suggested a signature arm position for most feelings. Studies 2 and 3 (Ns = 352 and 183) revealed that other postural features interact with expansiveness to signal dominance (arms akimbo, head raised, stability), as distinct from high-arousal positive affect (arms high up, head raised) and warmth (arms high up, head raised, instability). Together, this research adds needed data on full-body expressions of positive affect states and provides systematic analysis of different affective messages and varieties of postural expansiveness. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Bodily feedback: expansive and upward posture facilitates the experience of positive affect.

Most emotion theories recognise the importance of the body in expressing and constructing emotions. Focusing beyond the face, the present research adds needed empirical data on the effect of static full body postures on positive/negative affect. In Studies 1 (N = 110) and 2 (N = 79), using a bodily feedback paradigm, we manipulated postures to test causal effects on affective and physiological responses to emotionally ambiguous music. Across both studies among U.S. participants, we find the strongest support for an effect of bodily postures that are expansive and oriented upward on positive affect. In addition, an expansive and upward pose also led to greater cardiac vagal reactivity but these changes in parasympathetic activity were not related to affective changes (Study 2). In line with embodied theories, these results provide additional support for the role of postural input in constructing affect. Discussion highlights the relevance of these findings for the study of religious practices during which the postures studied are often adopted.

Understanding Engagement in and Affective Experiences During Physical Activity: The Role of Meditation Interventions.

OBJECTIVE: Meditation interventions promote an array of well-being outcomes. However, the way in which these interventions promote beneficial outcomes is less clear. Here, we expanded on prior work by examining the influence of mindfulness and loving-kindness meditation on a key health behavior: physical activity. METHODS: To test our hypotheses, we drew upon two randomized intervention studies. In the first study, 171 adults (73.0% female) received 6 weeks of training in either mindfulness meditation or loving-kindness meditation, or were assigned to a control condition. In the second study, 124 adults (60.0% female) were assigned to a 6-week mindfulness or loving-kindness meditation group. RESULTS: Study 1 demonstrated that individuals who received mindfulness training reported sustained levels of physical activity across the intervention period (Pre: mean [standard deviation], or M [SD] = 4.09 [2.07]; Post: M [SD] = 3.68 [2.00]; p = .054), whereas those in the control (Pre: M [SD] = 3.98 [2.25]; Post: M [SD] = 3.01 [2.07]; p < .001) and loving-kindness (Pre: M [SD] = 4.11 [2.26]; Post: M [SD] = 3.45 [1.96]; p < .001) conditions reported lower levels. Study 2 demonstrated those who received mindfulness training experienced increases in positive emotions during physical activity from preintervention to postintervention (Pre: M [SD] = 6.06 [2.51]; Post: M [SD] = 6.54 [2.43]; p = .001), whereas those trained in loving-kindness meditation experienced decreases in positive emotions during physical activity (Pre: M [SD] = 6.45 [2.35]; Post: M [SD] = 6.09 [2.46]; p = .040). CONCLUSIONS: These results suggest mindfulness training (but not loving-kindness training) promotes sustained physical activity, and one plausible reason why this occurs is enhanced positive emotion during physical activity.

Same-day, cross-day, and upward spiral relations between positive affect and positive health behaviours.

OBJECTIVE: This project investigated same-day and lagged (i.e., from one day to the next) associations between daily positive affect and three distinct positive health behaviours: physical activity, fruit and vegetable intake, and meditation. Cross-day analyses also examined the role of positive affect felt during the targeted health behaviours. DESIGN: Secondary data analyses used a 9-week daily diary study in which midlife adults (N = 217) were randomized to learn one of two contemplative practices (i.e., mindfulness meditation or loving-kindness meditation) while reporting nightly on their emotions and health behaviours. RESULTS: Results of same-day analyses revealed positive associations, both between-person and within-person, for the three positive health behaviours with daily positive affect. Results of lagged analyses revealed that positive affect experienced during fruit and vegetable intake on a given day predicted next-day fruit and vegetable intake, and that fruit and vegetable intake on a given day predicted next-day positive affect. CONCLUSION: The observed same-day relations between daily positive affect and engagement in positive health behaviours illuminate one path through which positive affect may contribute to health. The observed cross-day relations reveal a need for interdisciplinary research on mechanisms through which fruit and vegetable intake may shape next-day positive affect.

Upward spirals of positive emotions and religious behaviors.

Positive emotions feel good and build psychological, social, and biological resources (Broaden-and-Build Theory, Fredrickson, 1998, 2013). People who identify as religious or spiritual value them and report feeling them frequently. They are also prevalent in religious and spiritual practices, such as prayer, meditation, and collective worship. We review the literature on the reciprocal relationship between positive emotions and religion/spirituality and identify individual differences predicting greater positive emotions derived from engaging in religious practices. We suggest that beyond building religious/spiritual people's well-being, positive emotions play a role in sustaining otherwise costly religious behaviors. We integrate our review in the proposed Upward Spiral Theory of Sustained Religious Practice.

Development of Trait Emotional Intelligence in Response to Childbirth: A Longitudinal Couple Perspective.

The aim of the current paper was to investigate the influence of childbirth on parents' trait emotional intelligence (EI). A three-wave longitudinal research program (during the second trimester of pregnancy, at 6 months postpartum, and at 1 year postpartum) using the Actor-Partner Interdependence Model with a hierarchical linear modeling was conducted on 204 parental couples with parental group (i.e., primiparous and multiparous parents) as a time-invariant predictor and the partner's EI development as a time-varying covariate. Results showed that parents' EI was stable, except for Self-Control that increases after childbirth. Moreover, there was a significant negative association between the actor's and the partner's development around childbirth. Childbirth pushes parents to function in dyad rather than individually. Compensatory effects may be observed between both parents in terms of emotional management of parenting: When one partner cannot cope emotionally with parenting, the other partner would compensate and better manage the emotional aspects of parenting. The discussion underlined the importance of the dyadic perspective in understanding the childbirth experience, specifically the parents' receptivity to variation in their partners' emotional levels.

A new micro-intervention to increase the enjoyment and continued practice of meditation.

New health behaviors are difficult to maintain and meditation is no different. We tested two key pathways of the upward spiral theory of lifestyle change (Fredrickson, 2013), which identifies positive emotions as critical ingredients for the maintenance of new health behaviors. The present experiment combined a laboratory session that introduced novices to meditation with a 3-week follow-up period to assess the extent to which study participants maintained this new health behavior. In a 2 × 2 experimental design, midlife adults (N = 240) were randomized to (a) learn about judicious ways to prioritize positivity (labeled "prioritizing positivity plus") or about a control topic that also featured the science of positive emotions and (b) follow a guided meditation based on either loving-kindness, which provided an opportunity to self-generate positive emotions, or mindfulness, which did not. All participants rated their emotions following the initial guided meditation and reported, week by week, whether they meditated during the ensuing 21 days. Analyses revealed that being exposed to the prioritizing positivity plus microintervention, relative to a control passage, amplified the effect of engaging in loving-kindness (vs. mindfulness) meditation on positive emotions. Additionally, the degree to which participants experienced positive emotions during first exposure to either meditation type predicted the frequency and duration at which they practiced meditation over the next 21 days. These findings show that the enjoyment of meditation can be experimentally amplified and that initial enjoyment predicts continued practice. Discussion spotlights the importance of differentiating effective and ineffective ways to pursue happiness. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Positive affective processes underlie positive health behaviour change.

Positive health behaviours such as physical activity can prevent or reverse many chronic conditions, yet a majority of people fall short of leading a healthy lifestyle. Recent discoveries in affective science point to promising approaches to circumvent barriers to lifestyle change. Here, we present a new theoretical framework that integrates scientific knowledge about positive affect with that on implicit processes. The upward spiral theory of lifestyle change explains how positive affect can facilitate long-term adherence to positive health behaviours. The inner loop of this spiral model identifies nonconscious motives as a central mechanism of behavioural maintenance. Positive affect experienced during health behaviours increases incentive salience for cues associated with those behaviours, which in turn, implicitly guides attention and the everyday decisions to repeat those behaviours. The outer loop represents the evidence-backed claim, based on Fredrickson's broaden-and-build theory, that positive affect builds a suite of endogenous resources, which may in turn amplify the positive affect experienced during positive health behaviours and strengthen the nonconscious motives. We offer published and preliminary evidence in favour of the theory, contrast it to other dominant theories of health behaviour change, and highlight attendant implications for interventions that merit testing.

Positive Emotion Correlates of Meditation Practice: A Comparison of Mindfulness Meditation and Loving-kindness Meditation.

The purpose of this study was to uncover the day-to-day emotional profiles and dose-response relations, both within-persons and between-persons, associated with initiating one of two meditation practices, either mindfulness meditation or loving-kindness meditation. Data were pooled across two studies of midlife adults (N = 339) who were randomized to learn either mindfulness meditation or loving-kindness meditation in a six-week workshop. The duration and frequency of meditation practice was measured daily for nine weeks, commencing with the first workshop session. Likewise, positive and negative emotions were also measured daily, using the modified Differential Emotions Scale (Fredrickson, 2013). Analysis of daily emotion reports over the targeted nine-week period showed significant gains in positive emotions and no change in negative emotions, regardless of meditation type. Multilevel models also revealed significant dose-response relations between duration of meditation practice and positive emotions, both within-persons and between-persons. Moreover, the within-person dose-response relation was stronger for loving-kindness meditation than for mindfulness meditation. Similar dose-response relations were observed for the frequency of meditation practice. In the context of prior research on the mental and physical health benefits produced by subtle increases in day-to-day experiences of positive emotions, the present research points to evidence-based practices - both mindfulness meditation and loving-kindness meditation - that can improve emotional wellbeing.

Religiosity and the Motivation for Social Affiliation.

Although universal, the motivation to affiliate can vary as a function of individual differences and of the characteristics of the target. Three studies explored the extent to which religious beliefs and identity are related to social affiliation motivation. Because most religions advocate affiliation and provide opportunities for frequent experiences of affiliation, we reasoned that religious people might show greater affiliation motivation in everyday attitudes and behaviors. We found that religiosity was positively related to implicit and behavioral measures of general social affiliation (Studies 1 and 2). However, manipulating the identity of the affiliation target revealed that when affiliating might not lead to positive outcomes, the relation between religiosity and social affiliation disappeared (but did not reverse). In Studies 2 and 3, when the target of the affiliation was explicitly identified as a member of a threatening out-group (atheist), religiosity did not predict affiliation behaviors. We discuss the mechanisms by which religiosity motivates and constrains social affiliation and the potential implications for social influence and intergroup processes.

Effects of oxytocin administration on spirituality and emotional responses to meditation.

The oxytocin (OT) system, critically involved in social bonding, may also impinge on spirituality, which is the belief in a meaningful life imbued with a sense of connection to a Higher Power and/or the world. Midlife male participants (N = 83) were randomly assigned to receive intranasal OT or placebo. In exploratory analyses, participants were also genotyped for polymorphisms in two genes critical for OT signaling, the oxytocin receptor gene (OXTR rs53576) and CD38 (rs6449182 and rs3796863). Results showed that intranasal OT increased self-reported spirituality on two separate measures and this effect remained significant a week later. It also boosted participants' experience of specific positive emotions during meditation, at both explicit and implicit levels. Furthermore, the effect of OT on spirituality was moderated by OT-related genotypes. These results provide the first experimental evidence that spirituality, endorsed by millions worldwide, appears to be supported by OT.

Self-transcendent positive emotions increase spirituality through basic world assumptions.

Spirituality has mostly been studied in psychology as implied in the process of overcoming adversity, being triggered by negative experiences, and providing positive outcomes. By reversing this pathway, we investigated whether spirituality may also be triggered by self-transcendent positive emotions, which are elicited by stimuli appraised as demonstrating higher good and beauty. In two studies, elevation and/or admiration were induced using different methods. These emotions were compared to two control groups, a neutral state and a positive emotion (mirth). Self-transcendent positive emotions increased participants' spirituality (Studies 1 and 2), especially for the non-religious participants (Study 1). Two basic world assumptions, i.e., belief in life as meaningful (Study 1) and in the benevolence of others and the world (Study 2) mediated the effect of these emotions on spirituality. Spirituality should be understood not only as a coping strategy, but also as an upward spiralling pathway to and from self-transcendent positive emotions.