Abundant literature shows the effects of negative emotions on motivations to engage in collective action (i.e., to collectively mobilize personal resources to achieve a common objective), as well as their influence on the creation of shared identities. In this proposal, we focus on the possible role of Self-Transcendent Emotions (STEs) defined as positive-valence emotions that have been key in the creation and maintenance of collective identities, as well as in promoting individuals well-being. In detail, we examine their influence in (a) strengthening a global identification, (b) increasing willingness to collectively help others, and (c) improving people’s wellbeing. For this reason, we conducted a preliminary literature review of k = 65 independent studies on the effects of STEs on connection to others. Through this review (fully available in Supplementary Materials), we selected a sample of STEs (Awe, Elevation, and Kama Muta) and elicitors to conduct a video-base study. In it, 1,064 university students from 3 different cultural regions (from Spain and Ecuador) were randomized to answer one of three STE scales (i.e., each measuring one of the selected STEs), and evaluate three videos in random order (i.e., each prototypical for the selected STEs). Participants also answered a measure of global identification and intentions to collectively help others (after each video), as well as self-transcendent and well-being (at the end of the survey). Results from SEM analyses show these STEs motivated a fusion of identity with all humanity, as well as collective intentions to help others, even controlling for individuals’ value orientations. In addition, the three of them indirectly increased participants’ well-being through a higher global identity. While there are differences among them, these three STEs share common elements and their effects are constant across the different cultural regions. It is concluded that Awe, Elevation, and Kama Muta, even individually experienced, have a significant potential to influence people’s behavior. Specifically, in various forms of collective action aimed at helping others.

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The amount of insecure attachment representations and psychosomatic symptoms is higher than in data from the healthy samples, especially in the cohorts between 1933 and 1945. Data from biographical interviews indicate the significant role of institutional attachment to the Church, in many cases possibly compensating for dysfunctional parental relationships in personal history.

Estamos inmersos en una sociedad marcada por dependencias y apegos que coartan la libertad y conducen a la persona a un sinsentido, no es menos usual hablar de estas realidades en el ámbito afectivo juvenil. Dependencias que lastiman e impiden un verdadero camino de crecimiento. De ahí la importancia de iluminarlas con el reflejo de las relaciones intratrinitarias, un amor auténtico, de relación, que trasciende y penetra todo. Este quiere ser un itinerario libre, que da paso a un amor puro, que edifica e impulsa al joven a encontrarse consigo mismo, con los demás, con la naturaleza y con Dios. Para este quehacer nos serviremos de la metodología de investigación acción participativa, con el método ver, juzgar y actuar. Dicho procedimiento nos acerca a los hombres y mujeres en sus heridas y potencialidades y nos desafía a ser testimonio vivo del amor Trinitario.

Background: Alcohol and drugs dependency has become a global health problem that affects many people. Our study reports research on the impact of spiritual therapy. Aim: The project was carried out at the Hospital Especializado San Juan de Dios (Quito) in order to study the impact of spiritual intelligence competencies on patients with alcohol and drug dependence. Methods: We used two instruments with three measurements (at the beginning, the half and at the end of therapy application). Validated instruments were used: the self-perception scale of spiritual intelligence competencies and the SISRI-24 test. Results: An increase in the values of spiritual intelligence competencies was observed, especially between the first and second application, and less so between the second and third application. The results of the SISRI-24 test were clustered into four groups and showed a progressive trend growth between the three intakes. All spiritual competencies have shown activation during the spiritual therapy. The most prominent in this study are the ability to take distance, inner calling and full experience of now. Conclusion: The spiritual accompaniment provided to patients seeks to confront and reduce addiction by fostering self-confidence, strengthening the will and thereby internally developing a sense of hope. These outcomes have strengthened the proposal for comprehensive patient care and have also enabled further ongoing studies.