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Whilst conducting qualitative studies with both Christians who report hearing supernatural voices and Spiritualists who report ‘clairaudience’, we have encountered numerous instances of what appeared to be hypnagogic and hypnopompic experiences being deemed spiritual by our participants. Taking place at the boundary between wakefulness and sleep, these occurrences involve voices, visions, and tactile phenomena. We note that they also seem to have common characteristics that may distinguish them from other reported spiritual or religious experiences: 1) Clear and external aurality when involving voices, 2) Ambiguous messages or initial meanings, and 3) Later attribution to a supernatural agent.

Mental health has become a domain of professional and scientific endeavor, distinguished in the modern mind from spirituality, which is understood as a more subjective, transcendent, and private concern. This sharp separation has been challenged in recent decades by scientific research, which demonstrates the positive benefits of spirituality/religion (S/R) for mental health. Increasing scientific interest in the topic is to be welcomed, but the contribution of theology to the debate has been neglected. It is proposed here that Jesus’ life and teaching are presented in the synoptic Gospels as fundamentally concerned with what we now call mental health. Jesus’ teaching on worry, for example, offers various psychological strategies for dealing with anxiety. Moreover, it presents prayer as an effective and constructive response to worry, involving disciplined attention rather than avoidance. Critical interdisciplinary conversations between science and theology on matters such as worry offer a constructive approach to understanding the human condition in the context of adversity.

Experiences of hearing the voice of God (or angels, demons, or other spiritual beings) have generally been understood either as religious experiences or else as a feature of mental illness. Some critics of traditional religious faith have dismissed the visions and voices attributed to biblical characters and saints as evidence of mental disorder. However, it is now known that many ordinary people, with no other evidence of mental disorder, also hear voices and that these voices not infrequently include spiritual or religious content. Psychological and interdisciplinary research has shed a revealing light on these experiences in recent years, so that we now know much more about the phenomenon of "hearing voices" than ever before. The present work considers biblical, historical, and scientific accounts of spiritual and mystical experiences of voice hearing in the Christian tradition in order to explore how some voices may be understood theologically as revelatory. It is proposed that in the incarnation, Christian faith finds both an understanding of what it is to be fully human (a theological anthropology), and God’s perfect self-disclosure (revelation). Within such an understanding, revelatory voices represent a key point of interpersonal encounter between human beings and God.

This chapter addresses the importance of spirituality in positive adaptation to adversity, often called resilience. Recognition of the significance of spirituality for clinical and public mental health applications is growing, yet has often been under-recognized. Spirituality may provide both a valuable perspective on resilient adaption and resources for supporting that adaptation. As an environmental influence, spirituality exerts itself at personal and communal levels through a number of associated constructs, such as self-efficacy, meaning, and transcendence. On the whole, research indicates that spirituality is positively correlated with health and inversely correlated with psychopathology, although negative associations with spirituality may also occur. Owing to the significance of spirituality in resilient adaptation, clinicians and public mental health policymakers are encouraged to support existing personal and communal spiritual strengths in the promotion of well-being.