Understand the frequency and experiences of nightmares among active-duty service members.
Understand whether there are distinct profiles, or subtypes, of beliefs about nightmares and spirituality among active-duty service members.
Understand if these profiles are related to clinical outcomes.
Understand if spirituality and dream belief profiles predict interest in nightmare-related treatment.
Background: Military personnel frequently report nightmares, characterized by disturbing emotional content, vivid recall, and arousal/awakening, which negatively impact psychological and physical health. Although nightmares are often a hallmark of posttraumatic stress disorder (PTSD), nightmare distress can persist for some even after receiving trauma-focused treatment. Reasons for this discrepancy may be rooted in differences in how individuals interpret and appraise their nightmares, and differences in spirituality. For instance, some service members may regard their nightmares as spiritually significant and/or meaningful, while others may dismiss nightmares as random or irrelevant. How an individual interprets a nightmare may shape nightmare-related distress, mood symptoms, and openness to nightmare-related treatment. Some research has shown support for a relationship between spirituality and mood symptoms among military members. However, whether distinct profiles of spirituality and dream beliefs exist among military members, and whether these profiles impact nightmare distress and related mood symptoms, is an important extension of this work, especially given that military members are at increased risk for nightmares. The current study seeks to 1) see if distinct profiles around spirituality and related dream beliefs emerge among a military sample, 2) examine whether the profiles are associated with clinical symptoms, and 2) examine whether profiles are associated with openness to nightmare-related treatment. Methods: Active duty service members will complete two surveys one week apart. At Survey 1, individuals will complete demographic items, spirituality items from the WHOQOL-BREF (Whoqol Group, 1998), the Inventory of Dream Experiences and Attitudes (IDEA; Beaulieu-Prévost, Charneau, & Zadra, 2009), the Beliefs About Nightmares Scale (BANS; Schredl et al., 2019), and the Beliefs About Dreams Questionnaire (BADQ; Li et al., 2019). One week later, participants will complete Survey 2 measures including the Posttraumatic Stress Disorder Checklist for DSM-5 (PCL-5; Blevins et al., 2015), the Physical Health Questionnaire for depression (PHQ-9; Kroenke et al., 2001), the Generalized Anxiety Disorder questionnaire (GAD-7; Williams, 2014), the Insomnia Sleep Index, (ISI; Bastien et al., 2001), the Fear of Sleep Inventory- Short Form (FOSI-SF; Pruiksma et al., 2014), and two items on the Nightmare Distress Questionnaire (NDQ; Belicki, 1992) that assess interest in nightmare-related treatment. Planned Analyses: Hypotheses will be examined using descriptive statistics on key study variables to characterize the experiences of nightmares among our sample. Latent profile analyses will be employed to take a person-centered approach, identifying profiles, or subgroups of individuals with varying dream beliefs and experiences. Analyses will be compared across demographic variables, and then compared across clinical and functional outcomes. We expect to have results by the end of January. Conclusion: Results will inform our understanding of spirituality and dream beliefs among service members, and whether these profiles are linked with symptom burden. This study is part of a larger effort aimed at developing and tailoring an intervention for nightmares, and these findings will facilitate tailoring of the intervention to consider one’s spiritual background and beliefs about nightmares as part of the treatment.