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If vegetative life carries a vegetative soul, and rational life a rational soul, what does spiritual life carry? What are the differences between a spiritual and rational soul? Can a spiritual soul somehow touch and see, can it be subjected to scientific experiments? What is hagiotherapy? Why is lack of faith a defect in spiritual terms? What happens in people who believe? The aim of this paper is to answer these questions and also explain spiritual abilities or power - faith in terms of hagiotherapy, how it affects a person's life and work, and also society.

We will be relying on the most important and recently published scientific books from the founder of hagiotherapy, Tomislav Ivančić, PhD, titled Hagiotherapy Encountering Man, Man's Total Woundedness, Hagiotherapeutic Anthropology, but also an older booklet titled "Spiritual Life in the Prayer and Word Community".

We will discover the meaning of hagiotherapy in this paper - therapy for that part of a person which has not been previously therapeutice a return to a person's true values and a proven path towards a good future.

Based on this research, it seems that hagiotherapy offers new perspectives in resolving the difficulties of human existence, on a personal and global level. The person who believes, always moves forward, discovers new worlds, is ahead of their time and a leader of their generation. Hagiotherapy evidently wants to be a return to a person's true values and a proven path towards a good future.The article deals with the problem of suffering in the world based on reflection of Karl Rahner. He observes the problem through the perspective of traditional points of view and based on the same, he puts the question about God's allowing suffering in the world and notices the inadequacy in answers given by traditional points of view. Wnt agonist 1 Wnt activator Suffering presents itself as a natural companion to the human existence from the beginning till present times. In this respect Rahner observes suffering as the consequence of created imperfect human freedom, although it is true grace given to human beings. Our author observes suffering as a test which serves human being as a means for growth in love to God and neighbour. He reflects on suffering as an act of human person being directed to others, and even more, as a certain attitude of human direction towards eternal life. Rahner agrees with every answer that traditional points of view offer but also finds a space for further development in giving an answer to the question Why God allows that we suffer? At the and he notices that incomprehensibility of presence of suffering in our life is in fact an acceptance of God's incomprehensibility (cf. K. Rahner, Esperienza, pp. 175-191) and concludes that we do not have an answer which would be satisfying for all people in every period of time. He also concludes that in human life suffering has a therapeutic role and gives a deeper meaning to human existence.This article discusses the notion of compassion using interdisciplinary approach - theological and psychological - providing a brief development of the notion, as well as distinct image in relation to other, similar notions. Seeing that compassion contributes to psychological, spiritual, as well as socialhealth, the article also discusses the importance of compassion in life of individuals and communities. Compassion is also one of the core notions in world religions, and it is key to making communication between religions possible, and equally importantly, opens up a dialogue between religion and various scientific approaches. This article mostly refers to the notion of compassion as described in the Bible, namely New Testament, from aspect of Christianity. Still, in a smaller extent, we researched how Hinduism, Buddhism, Islam, and Judaism perceive and describe compassion. Development of compassion in personal and social relations greatly helps in achieving a healthier society, both for individuals and for the whole communities.This paper explores the contribution of the psychoanalytic paradigm to Christian anthropology. In three thematic units, the author explores how certain classical psychoanalytic phenomena and concepts can contribute to a better understanding of growth and development in Christian maturity. In the first part of the article, the author interprets the instance of the unconscious within the psychic apparatus, with particular emphasis on the analysis of untapped potentials, repressed abilities, and conflicts that can obstruct growth in evangelical values. Since the imbalanced psychic structure can affect the spiritual dimension and impede its authentic growth and development, the contribution of psychoanalytic theory, which enters into deep dynamic and motivational categories, has a significant role in pastoral activities. Therefore, the second part of the paper focuses on the differential picture of the application and understanding of the psychoanalytic model of the unconscious in the pastoral context. In the third part, from the perspective of Christian anthropology, the author elaborates through the analysis and presentation of specific clinical cases how psychological maturation, which inevitably leads to a re-examination of motivational forces, can prepare the ground for a "dark night of the soul", after which a person, with the action of grace, can experience a qualitative leap of faith, and turn a psychological struggle into a spiritual struggle. In the concluding part, the author emphasizes the importance of integrating the natural and the supernatural dimension, and concludes that the psychoanalytic model and Christian anthropology should not be viewed from an exclusive "or-or" perspective, or through a model of identification, but rather that these two autonomous areas should be viewed in a dialogical and cooperative relationship.Although the issue of death and fear of it is one of the oldest issues that man has dealt with, modern secular psychiatry today, as before, does not pay enough attention to the phenomenon of fear of death. The famous Islamic philosopher and physician Ibn Sina, better known in the West as Avicenna (980-1037), wrote A Treatise on the Cure for the Fear of Death and the Treatment of Anxiety Caused by It, more than nine centuries ago. Bosnian Islamic scholar Mehmed Handžić translated this treatise from Arabic into Bosnian 80 years ago. This paper provides basic data and a summary of this translation with a focus on the analysis of key terms from the Arabic language used by the author in the original paper from the perspective of today's psychiatric terminology and then its integral translation into English. In addition to its historical significance, we believe that this discussion has its practical significance today, so we hope that this paper could encourage further fruitful discussions in professional circles dealing with this topic.Although the question of death and the fear of it is one of the oldest questions man has dealt with, we have no discussions from ancient times about fear in an existential sense. The thematic approach to this phenomenon in Western philosophy and theology occurs in Hellenism and in the Christian religion, but it gains its full meaning only in the philosophies of existence. The famous Islamic philosopher and physician Ibn Sina, better known in the West as Avicenna (980-1037), wrote A Treatise on the Cure for the Fear of Death and the Treatment of Anxiety Caused by It more than nine centuries ago. Relying on Islamic teachings, Ibn Sina made a comprehensive analysis of this problem in the Treatise, giving precise instructions on how to deal with people who have mental impediments due to the fear of death, which in modern psychiatry are called anxiety and fear-related disorders. In this paper, a brief analysis of the Treatise is made in order to point out possible guidelines in the approach to the problem of fear of death, which in modern psychiatry, psychopathology and psychotherapy is obviously not given enough attention.The paper gives an approximate significance of religion in the mental health of believers. Islamic views of the soul are presented, as a basic principle of human life. The correct, beneficial effects in the attitudes and behavior of individuals towards their souls are also shown. It is also shown what can negatively affect the soul, which creates a basis for the disruption of mental well-being, which causes a mental disorder or mental illness. The paper focused on Islam, as a complete worldview based on the theory of the Revelation of the Qur'an and the practices of God's Messenger, Muhammad, peace be upon him (p.b.u.h.) through which the Revelation was given to all mankind. The basic Islamic theoretical and practical principles and their beneficial protective and healing effect on the mental, psychosocial and psychosomatic well-being of the individual and the community are enumerated and briefly explained when the daily routine of Islamic living is properly applied. The paper presents the basic Islamic principles that help people who suffer sudden, short-term or long-term troubles and catastrophes, because of which psychological trauma and its acute and chronic consequences are formed, which makes the treatment of traumatized faster, and more efficient.The aim of this paper is to give islamic perspective to the topic mentioned above. Qur'anic verses and Prophet's hadiths will be our source in defining the key words what will further guide us towards the explanation how islam affects, influences and in general contributes to the mental, spiritual, individual and global health. Considering that spiritual health is not only the absence of illness, rather it is soul contention, it is necessary to include observation of the ways for strenthening the faith, what will, consequently, lead to the spiritual well being and, in the end, towards better mental health for the individual and community in general. Since the faith is confirmed through humantiy and fraternity, the observation on the faith's influence on more human picture of mankind is inevitable. Almost every individual strives to find the answer on the question what is the purpose of his/hers life. The faith gives answer on this question and the presence of this awareness (purpose of life) strengthens mental health.From the historical point of view, the concept of mental health is both in positive and negative terms very much intertwined with religion. We might say that, up to the modern age, there was no other treatment of what we now know as mental illnesses apart from the one offered by religion. Of course, in many cases superstition and brutality prevailed (they always come together, indeed); but, again, we may still look into religious tradition and find many inspiring examples that might help us solve some important problems regarding the mental health issues. The most important ones are, we find, those connected with interpersonal and social context of both their etiology and treatment. Following this line of thinking, we have selected two well-known texts from the New Testament in order to offer an interpretation of them which might answer some questions that we find are fundamentally important for dealing with such a broad theme regarding the relation between religious teachings and mental health.