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As liquid xenon detectors grow in scale, novel techniques are required to maintain sufficient purity for charges to survive across longer drift paths. The Xeclipse facility at Columbia University was built to test the removal of electronegative impurities through cryogenic filtration powered by a liquid xenon pump, enabling a far higher mass flow rate than gas-phase purification through heated getters. In this paper, we present results from Xeclipse, including measured oxygen removal rates for two sorbent materials, which were used to guide the design and commissioning of the XENONnT liquid purification system. Thanks to this innovation, XENONnT has achieved an electron lifetime greater than 10ms in an ∼8.6tonne total mass, perhaps the highest purity ever measured liquid xenon detector.

Current trends within both religious and secular communities suggest that contemporary times mean that people spend more time alone than with others. Community engagement in general has been declining, while religious and spiritual community engagement in particular has dropped off significantly in recent decades, and most especially following the COVID-19 global pandemic. Although humans are social beings and benefit from community engagement, we tend to avoid or minimize our affiliations and associations, including our religious and spiritual ones today. Religious and spiritual communities must adapt to changing times or risk becoming irrelevant, diminishing further, and losing their sustainability to continue with their activities and services. Religious communities might wish to consider the best state-of-the-art evidence-based practices to engage their members, as well as appeal to those who might be interested in joining with them. There are many mental and physical health benefits to active engagement with spiritual religious practices and communities. The world could use more rather than less community engagement, including religious and spiritual engagement, during our challenging contemporary times.

The college experience can be a critically important and enriching time for personal as well as academic growth and development. For many students, college is their first foray into a more independent world and lifestyle no longer under the careful, and sometimes critical, eyes of their parents, families, and schoolteachers. When students go far away from home to attend college, they need to find ways to live independently, manage their many needs, and attend to the rigors of academic life in higher education. Additionally, the college years offer a unique and important period for spiritual growth, development, and transformation. The purpose of this article is to highlight some of the developmental tasks and challenges of the college years and provide examples of how colleges can be intentional and strategic about spiritual growth and development by focusing on strategies offered by Jesuit higher education.

Objective and Participants: The authors evaluated the effects on stress, rumination, forgiveness, and hope of two 8-week, 90-min/wk training programs for college undergraduates in meditation-based stress-management tools. Methods: After a pretest, the authors randomly allocated college undergraduates to training in mindfulness-based stress reduction (MBSR; n = 15), Easwaran's Eight-Point Program (EPP; n = 14), or wait-list control (n = 15). The authors gathered pretest, posttest, and 8-week follow-up data on self-report outcome measures. Results: The authors observed no post-treatment differences between MBSR and EPP or between posttest and 8-week follow-up (p > .10). Compared with controls, treated participants (n = 29) demonstrated significant benefits for stress (p < .05, Cohen's d = -.45) and forgiveness (p < .05, d = .34) and marginal benefits for rumination (p < .10, d = -.34). Conclusions: Evidence suggests that meditation-based stress-management practices reduce stress and enhance forgiveness among college undergraduates. Such programs merit further study as potential health-promotion tools for college populations.

This is a randomized controlled trial of an Examen-based practice, an intervention reflecting a five-step daily reflection and prayer practice developed by St. Ignatius of Loyola, founder of the Catholic Jesuit order. Like other practices (e.g., mindfulness, yoga), this practice can be used as a spiritual or secular intervention to help people with a variety of challenges and stressors. In this exploratory study, 57 university students were randomly assigned to a two-week daily Examen-based condition, while 58 students were assigned to a wait-list control condition. Questionnaires measuring hope, life meaning, satisfaction with life, mindfulness, compassion, stress, anxiety, and depression were administered pre- and post-intervention and subsequently at two-week follow-up. Significant differences were found for conditions on the measures of life meaning, satisfaction with life, and hope, suggesting that the Examen-based practice produces improvements in individuals’ global evaluations of their lives as well as their perceptions of the future. Suggestions for further research are offered.

Humans have likely been attempting to communicate with entities believed to exist, such as the divine, sacred beings, and deceased people, since the dawn of time. Across cultures and countries, many believe that interaction with the immaterial world is not only possible but a frequent experience. Most religious traditions across the globe focus many rituals and activities around prayer to an entity deemed divine or sacred. Additionally, many people–religious, agnostic, and atheists alike–report communication with their departed loved ones. During highly stressful times associated with natural disasters, war, pandemics, and other threats to human life, the frequency and intensity of these activities and associated experiences substantially increase. Although this very human phenomenon seems to be universal, the empirical literature on the topic within psychology is thin. This paper discussed the topic and reviews what we know from the professional literature about how people perceive communication with these unseen entities. It highlights the perceptual and social cognition evidence and discussed the role of attribution theory, which might help us understand the beliefs, motivations, and practices of those engaged with communication with the unseen. Empirical laboratory research with mediums is discussed as well, examining the evidence for communication with the deceased. Final reflections and suggestions for future research are also offered.

The low-background, VUV-sensitive 3-inch diameter photomultiplier tube R11410 has been developed by Hamamatsu for dark matter direct detection experiments using liquid xenon as the target material. We present the results from the joint effort between the XENON collaboration and the Hamamatsu company to produce a highly radio-pure photosensor (version R11410-21) for the XENON1T dark matter experiment. After introducing the photosensor and its components, we show the methods and results of the radioactive contamination measurements of the individual materials employed in the photomultiplier production. We then discuss the adopted strategies to reduce the radioactivity of the various PMT versions. Finally, we detail the results from screening 286 tubes with ultra-low background germanium detectors, as well as their implications for the expected electronic and nuclear recoil background of the XENON1T experiment.

The Examen is a 500-year-old end of day prayer developed by St. Ignatius of Loyola, founder of the Society of Jesus (better known as the Jesuits). Like many other religious or spiritual practices, such as mindfulness and yoga, the Examen is suitable as either a spiritually focused or secular intervention strategy to assist people within clinical psychotherapy practice and elsewhere. Adapting the Examen as a cognitive behavioral psychotherapy intervention is easy to do and may add another important tool to the toolbox of practicing clinicians interested in thoughtfully integrating spiritually based approaches in their clinical work with religiously as well as nonreligiously minded clients.

While a large body of research literature has explored the assessment, treatment, and prevention of worker burnout, much less research has focused on the unique issues associated with burnout in religious organizations, especially within the Roman Catholic Church. Catholic Church employees, whether clerics or laypersons, are embedded within a 2,000-year-old global hierarchical structure and organization that is unique in that it includes clerics with vows of chastity, obedience, and often poverty as well as ongoing crises related to clerical sexual abuse scandals, significant financial stressors, and a faith tradition that often overvalues sacrifice and suffering. The purpose of this brief article is to highlight burnout issues among Roman Catholic Church employees and offer principles and strategies for recognizing, treating, and avoiding burnout among these professionals. Five key principles for burnout management as well as several case examples are also presented.

Considerable attention has focused on relationships between religious or spiritual coping and health outcomes among cancer patients. However, few studies have differentiated among discrete dimensions of religious coping, and there have been surprisingly few prospective investigations. Negative or conflicted aspects of religious coping, in particular, represent a compelling area for investigation. This prospective study examined negative religious coping, positive religious coping, and general religious orientation among 94 myeloma patients undergoing autologous stem cell transplantation. Participants were assessed during stem cell collection, and again in the immediate aftermath of transplantation, when risks for morbidity are most elevated. Outcomes included Brief Symptom Inventory anxiety and depression and Functional Assessment of Cancer Therapy-Bone Marrow Transplant (FACT-BMI) scales. Negative religious coping at baseline predicted worse post-transplant anxiety, depression, emotional well-being, and transplant-related concerns, after controlling for outcome scores at baseline and other significant covariates. Post-transplant physical well-being was predicted by an interaction between baseline positive and negative religious coping. Results suggest that religious struggle may contribute to adverse changes in health outcomes for transplant patients, and highlight the importance of negative or strained religious responses to illness.