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This study was the first to examine relations between attachment and religion-spirituality in adults using a developmentally validated attachment assessment, the Adult Attachment Interview. Security of attachment was expected to be linked to a religiosity-spirituality that is socially based on the parental relationships and reflects extrapolation of attachment experiences with sensitive parents to perceived relationships with a loving God. Insecurity of attachment was expected to be related to religiosity-spirituality via emotional compensation for states of insecurity. Participants (N = 84; 40% men; mean age = 29 years) were drawn from religious-spiritual groups. Religiousness-spirituality was assessed with questionnaires. Results generally supported the hypotheses ( ps = 0.05). Estimates of parental loving were linked to socially based religiosity, loving God images, and gradual religious changes occurring at early ages and in life contexts indicating a positive influence of close relationships. Estimates of parental rejection and role reversal were related to New Age spirituality and sudden-intense religious changes occurring in life contexts of turmoil. Current attachment state of mind was generally unrelated to traditional religiosity, but current preoccupation, unresolved- disorganized, and cannot classify states were associated with New Age spirituality.

Abstract When in a stressful situation, access to adult attachment figures (e.g., romantic partners) is an important means by which adults regulate stress responses. The practice of smelling a partner's worn garment is reported as a self-treatment against stress. Here, we experimentally determined whether exposure to a partner's body odor attenuates adults' subjective discomfort and psychophysiological responses, and whether such effects are qualified by adult attachment security. In a blocked design, participants (N = 34) were presented with their partner's body odor, their own body odor, the odor of a clean t-shirt and rose odor, while exposed to weak electric shocks to induce discomfort and stress responses. Results showed that partner body odor reduces subjective discomfort during a stressful event, as compared with the odor of oneself. Also, highly secure participants had attenuated skin conductance when exposed to partner odor. We conclude that partner odor is a scent of security, especially for attachment-secure adults. Highlights • Partner body odor reduces subjective discomfort during a stressful event. • Attenuated skin conductance during stress when exposed to partner odor. • Attachment style plays a role in stress reducing effects of partners odor. [ABSTRACT FROM AUTHOR]

Using the Adult Attachment Interview, we explored differences in attachment, distress, and religiousness among groups of traditionally religious, New Age spiritual, and religiously syncretistic (high on both) participants (Ps) (N = 75). Religiously syncretistic Ps showed a preponderance of insecure attachment and were raised by non-religious parents, who were estimated as relatively insensitive. Moreover, religiously syncretistic Ps perceived a personal relationship with God and had experienced increased religiousness/spirituality during difficult life periods, but did not suffer elevated distress. New Agers often mirrored the religiously syncretistic, but had a more even secure–insecure attachment distribution, typically did not perceive a personal relationship with God, and did suffer elevated distress. Traditionally religious Ps were low on distress and raised by religious parents, estimated as relatively sensitive. We conclude that religious syncretism may often express religion/spirituality as compensation. Finally, we speculate that a perceived relationship with God may attenuate distress among those at risk. [ABSTRACT FROM PUBLISHER]

In this paper, we examine concurrent and prospective links between attachment and the Five-Factor Model (FFM) of personality from middle childhood to young adulthood (n = 66). At age 8.5 years, attachment was measured with the Separation Anxiety Test and at 21 years with the Adult Attachment Interview, whereas the personality dimensions were assessed with questionnaires at both time points. The results showed that attachment and personality dimensions are meaningfully related, concurrently and longitudinally. Attachment security in middle childhood was positively related to extraversion and openness, both concurrently and prospectively. Unresolved/disorganized (U/d) attachment was negatively related to conscientiousness and positively related to openness in young adulthood. U/d attachment showed a unique contribution to openness above the observed temporal stability of openness. As attachment security was also associated with openness, the duality of this factor is discussed together with other theoretical considerations regarding attachment theory in relation to the FFM. [ABSTRACT FROM PUBLISHER]

The current research reports that mothers' security of attachment predicts their children's sense of God's closeness. A total of 71 mother–child dyads participated (children's M age = 7.5). Mothers' attachment organization was studied with the Adult Attachment Interview (AAI; Main, Goldwyn, & Hesse, 2003) and their religiosity and attachment to God were measured with questionnaires. Children were told stories about visually represented children in attachment-activating and attachment-neutral situations, and placed a God symbol on a felt board to represent God's closeness to the fictional children. Children of secure mothers placed the God symbol closer (d = .78) than children of insecure mothers across both types of situations, suggesting that children's experiences with secure-insecure mothers generalize to their sense of God's closeness. Also, girls (but not boys) placed the God symbol closer in attachment-activating than in attachment-neutral situations, giving partial support for an attachment normative God-as-safe-haven model. Finally, mothers' religiosity and attachment to God were unrelated to child outcomes. [ABSTRACT FROM PUBLISHER]

In this paper, we present a theoretical model and an empirical review linking disorganized attachment with New Age spiritual beliefs and activities via a proposed mediator; the propensity to enter altered states of consciousness (absorption/dissociation). Utilizing a prospective longitudinal design (N = 62), an empirical test of the mediational model is also provided for illustrational purposes. More specifically, we tested if unresolved/disorganized (U/d) attachment scores, as identified via the Adult Attachment Interview at the first assessment point, predicted New Age spirituality 3 years later, and whether this link was mediated by absorption. Results supported the mediational model, although the bivariate relation between U/d attachment and New Age spirituality was of modest strength. The discussion focuses on the general implications, clinical as well as non-clinical, of the proposed model. Finally, we argue that time is now ripe for attachment researchers to address additional non-pathological sequelae of disorganized attachment and the related propensity to experience altered states of consciousness. [ABSTRACT FROM AUTHOR]

Based on the idea that believers' perceived relationships with God develop from their attachment-related experiences with primary caregivers, the authors explored the quality of such experiences and their representations among individuals who differed in likelihood of experiencing a principal attachment to God. Using the Adult Attachment Interview (AAI), they compared attachment-related experiences and representations in a group of 30 Catholic priests and religious with a matched group of lay Catholics and with the worldwide normal distribution of AAI classifications. They found an overrepresentation of secure-autonomous states regarding attachment among those more likely to experience a principal attachment to God (i.e., the priests and religious) compared with the other groups and an underrepresentation of unresolved-disorganized states in the two groups of Catholics compared with the worldwide normal distribution. Key findings also included links between secure-autonomous states regarding attachment and estimated experiences with loving or nonrejecting parents on the one hand and loving God imagery on the other. These results extend the literature on religion from an attachment perspective and support the idea that generalized working models derived from attachment experiences with parents are reflected in believers' perceptions of God. [ABSTRACT FROM AUTHOR]

Mary Main played a key role for this study, in which we used an idiographic approach to examine discourse about abuse, trauma, and maltreatment (ATM) among eight mothers with a mild intellectual disability (ID), whose children had been assigned a secure (the “B-group”) or disorganized (the “D-group”) attachment classification. Thematic analysis yielded six ATM discourse themes: openness; coherence; presence of trauma in consciousness; support; agency in response to crisis; and self-concept and caregiving self-efficacy. Mothers in the B-group provided coherent narratives, were open with the interviewer, had memories of seeking and receiving support, and reflected freely and autonomously on their experiences. Contrastingly, the mothers in the D-group expressed a guarded, closed-off stance towards ATM, difficulties seeking support, helplessness in response to crisis, and poor self-concept and -efficacy. Their adverse experiences were nonetheless highly present in consciousness, albeit in unintegrated forms. Our findings suggest that the D-group mothers may be unresolved with respect to loss/abuse [ABSTRACT FROM AUTHOR]