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Honoring Religious Diversity and Universal Spirituality in Psychotherapy
Abstract
Postmaterial spiritual psychology posits that consciousness can contribute to the unfolding of material events and that the human brain can detect broad, non-material communications. In this regard, this emerging field of postmaterial psychology marks a stark departure from psychology's traditional quantum measurements and tenets. The Oxford Handbook of Psychology and Spirituality codifies the leading empirical evidence in the support and application of postmaterial psychological science. Sections in this volume include: personality and social psychology factors and implications; spiritual development and culture; spiritual dialogue, prayer, and intention in Western mental health; Eastern traditions and psychology; physical health and spirituality; positive psychology; and scientific advances and applications related to spiritual psychology. With articles from leading scholars in psychology, medicine, physics, and biology, this text is an interdisciplinary reference for a rapidly emerging approach to contemporary science.
... Such blurring might be conceived as problematic because most therapists do not overtly share their conceptual perspectives with their clients. However, the current viewpoint within psychotherapy literature, as advocated by scholars and researchers (e.g., Richards, 2013), supports the call for the practitioner to walk a fine line between revealing too much and too little. As summarized by Danzer's (2018) review of the field, selfdisclosure of the practitioners' religious/spiritual worldview needs to be judiciously implemented with clear regard for the needs of the client, the correct level of intimacy, and proper timing. ...
... First, they learned to be psychotherapists in secular academic institutions without the integration of spirituality, let alone Jewish spirituality (Jacoby, 2005). In the United States, some practitioners study in Christian academic institutions-pastoral counseling programs or clinical/counseling programs (Richards, 2013). The experience of Christian counselors differs with respect to the level of Christian influence (i.e., Christian or secular input) in training, supervision, and work context (Scott, 2013). ...
... They have a specific spiritual/religious paradigm that is not only a personal perspective (e.g., the therapist's own spiritual beliefs, which they may bracket as they do with other personal beliefs) but a professional perspective that they integrate into their clinical practice. However, they need to exert openness and cultural sensitivity to the subtleties of their clients' spiritual/religious perspectives (Pargament, 2011;Richards, 2013). The present study sheds light on the intricate and dialectic way in which psychotherapists who integrate Jewish spirituality in Israel address such needs. ...
This research is the first to investigate the integration of Jewish spirituality in psychotherapy by certified psychotherapists in Israel, a nation marked by diverse cultural sensitivities regarding Jewish identity (e.g., secular, traditional, religious, Orthodox, ultra-Orthodox). In this qualitative study, we conducted in-depth interviews with 15 certified therapists (five women and 10 men trained in secular qualified academic programs; mean age, 51 years old), who had varying religious identities, ranging from ultra-Orthodox to secular, and served a broad spectrum of Jewish clients not directly reflecting their own Jewish stance. Three central themes emerged. First, although the participants identified themselves as integrating Jewish spirituality in their practice, they voiced and practiced caution in unveiling Jewish spirituality aspects during the psychotherapy sessions or even in presenting themselves as doing so. This caution reflected their sensitivity to client needs and the desire to avoid deterring clients who held differing beliefs from theirs. The therapists became more proactive in unveiling Jewish spirituality when a positive therapist–client rapport was established. Second, they coordinated the veiling and unveiling of their Jewish spiritual perspective through three main channels: playing with language, using religious texts without treating them as such, and different kinds of nonreligious prayers. Third, the therapists adopted a flexible and universalistic attitude toward spiritual/secular/religious identity and about Jewish spiritual psychotherapy being for everyone, which supported this sophisticated process of veiling and unveiling of Jewish spirituality in their practice.
... Worthington et al. (2011, p. 205) identified four spirituality types: religious (involving sense of connection with a God or Higher Power); humanistic (connection to a people group, attitudes of altruism, feelings of love); nature spirituality (closeness to nature/environment); and cosmos spirituality (connection to creation). Richards (2012) provided an informative summary of the various definitions and descriptions of the concept of spirituality found in the literature (p. 245-246), together with outlines of the characteristics of major world religions (p. ...
... This may in part be attributed to a distinct lack of scientific rigour in the studies. Samples sizes tend to be small, and there is a lack diversity of populations -much of the research has involved Christian centred traditions in the context of Western cultures (Richards, 2012; Watts, 2012). Furthermore, many studies lacked a control group. ...
Kennedy, G. A., Macnab, F. A. & Ross, J. J. (2015), The effectiveness of spiritual/religious interventions in psychotherapy and counselling: a review of the recent literature. Melbourne: PACFA.
For Aotearoa New Zealand Māori, wairua (spirit) is an integral aspect of existence and important source of well-being. In this qualitative study, 15 Māori participants discuss their personal experiences of wairua. Inductive thematic analysis revealed a diverse range of highly meaningful spiritual experiences occur for Māori, and align with historical accounts about wairua and existing academic research on anomalous experiences. Within Māori culture socially accepted structures exist to reference anomalous experiences against, which facilitate acceptance and normalcy to such occurrences. Valuing and acknowledging Māori spirituality has tremendous therapeutic potential for addressing issues of mental well-being within Aotearoa New Zealand.
Near-death experiences (NDEs) often precipitate a variety of aftereffects, which can include an increased sense of spirituality. While a large volume of literature attests to these changes, less is known about what aspects of NDEs might be most influential in this change. This study aimed to address this issue by investigating what specific NDE characteristics and features were related to spirituality and religiousness within a sample of 135 participants who self-identified as having had an NDE. While no significant associations were evident with NDE characteristics (i.e. date, location, and circumstance), results revealed significant correlations between specific features of an NDE (i.e. cognitive, affective, transcendental, paranormal) and spirituality. No significant correlations were evident between NDE characteristics and features and religiousness. Findings are discussed in relation to previous research and we suggest NDEs have much to contribute to advancing understandings of spirituality.
Men’s violence against women is a pervasive problem that occurs across all religious, cultural, racial, socio-economic, and national groups. The target audience for this volume is mental health professionals. The general thesis is that mental health providers and religious communities need to work together to address issues of men’s violence against women. The first part of this chapter reviews evidence concerning the prevalence of three major forms of violence against women in the USA: intimate partner violence, sexual assault, and human trafficking. The second part gives an overview of the book. The third and final part provides suggestions for mental health professionals on how to use this book.
A decade of work by Bergin and others is reviewed and synthesized concerning two broad issues: (a) the role of values in psychotherapy and (b) the relation of religion to mental health. Trends have changed and there is now more professional support for addressing values issues in treatment. There is also more openness to the healthy potentialities of religious involvement, and therapists themselves manifest a new level of personal interest in such matters. Cautions and guidelines for dealing with such issues are considered in both empirical and clinical terms. The multifactorial nature of religion is documented, and healthy and unhealthy ways of being religious are described. Suggestions are given for including education in values and religious issues in the training of clinicians so that the vast population of religious clientele may be better served.
As a follow-up to Richards' and Potts' (1995a, 1995b) national survey of the AMCAP membership, 13 experienced LDS therapists were interviewed and asked to describe how they have integrated religious and spiritual perspectives and interventions into their professional identities and practices. The therapists discussed 5 major themes during the interviews, including (1) their quest for professional and spiritual integration, (2) seeking divine guidance in therapy, (3) a holistic treatment tailoring approach, (4) process and ethical considerations of a spiritual approach, and (5) how they implement spiritual interventions during therapy. The therapists were in agreement that a spiritual therapy approach significantly enhances their ability to help their clients cope, heal, and change.
A Spiritual Strategy for Counseling and Psychotherapy, Second Edition shows mental health professionals how to deal sensitively with clients whose spirituality or religion is an important part of their lives. This book highlights the therapeutic possibilities religion and spirituality can offer. Building on the success of the first edition, the new edition provides timely updates and additional theoretical grounding for integrating a theistic, spiritual strategy into mainstream psychology. Also ideal for students and scholars, this book provides helpful background and insight into the history and philosophy of science and psychology, the world religions, the practice of psychotherapy, and the process of research and scientific discovery.
The use of spiritually oriented psychotherapies has increased dramatically during the past decade. This article reports a meta-analysis of 31 outcome studies of spiritual therapies conducted from 1984 to 2005 with clients suffering from a variety of psychological problems. Across the 31 studies, the random-effects weighted average effect size was 0.56. This finding provides some empirical evidence that spiritually oriented psychotherapy approaches may be beneficial to individuals with certain psychological problems (e.g., depression, anxiety, stress, eating disorders). Recommendations for future research in this domain are offered.
Future and current psychologists may find themselves baffled when confronted with the diversity of religious and spiritual backgrounds of their clients. Few psychologists have received professional training with regard to religion and spirituality, despite the public's overwhelming interest. Currently, the topic of religion/spirituality is being covered to some degree in most accredited clinical programs. However, a distinct minority of these programs approach this education and training in a systematic fashion, whereas other programs report no educational or training opportunities in this area. Several recommendations are made for training programs, which are encouraged to increase their sensitivity to this topic, provide more opportunities for student growth in this area, and incorporate religious and spiritual issues into course work.
We conducted a national survey of clinical psychologists, marriage and family therapists, social workers, and psychiatrists to assess values pertinent to mental health and psychotherapy. The survey revealed considerable agreement among mental health professionals about this specific values domain. There was a strong relationship between their views of a value's importance for a positive, mentally healthy life-style and its usefulness in guiding psychotherapy. Differences in the characteristics of therapists were correlated with differences in their values. We also found factors related to value differences between professional groups. Implications for therapeutic philosophy and practice are considered, and the need for explicitness concerning values is emphasized. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This article goes beyond W. O'Donohue's (l989) "(even) bolder model" of the psychologist as metaphysician–scientist–practitioner to call for an explicit and constructive relationship between psychology and religion. Psychology's previously noninteractive stance toward religion was premised on an outmoded understanding of science and an overly narrow professionalism. Contemporary philosophy of science breaks down the radical demarcation between science and other forms of human knowing and action, including religion. Science and religion are different, but they cannot be categorically separated or viewed as mutually exclusive. A proposal is developed for how religion could participate as an active partner with psychology as a science and as an applied professional discipline. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
A decade of research on religion and counseling, consisting of 148 empirical articles, was reviewed. Methodological sophistication, poor a decade ago, has approached current secular standards, except in outcome research. Religious people cannot be assumed to be mentally unhealthy. Nonreligious and religious counselors share most counseling-relevant values but differ in the value they place on religion. Those religious differences affect clinical judgment and behavior, especially with religious clients. Religious interventions have been techniques imported from formal religious traditions and used as adjuncts to counseling or traditional theories of counseling adapted to religious clients. The authors suggest a research agenda and speculate about future mental health practices. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The issue of human agency has been confused with the question of determinism vs indeterminism. The author takes the position that to argue for agency is not necessarily to argue for indeterminism. Once the agentive position is freed from the burden of indeterminism, it becomes a serious possibility. It is further argued that the notion of freedom as choice from among alternatives is conceptually flawed. A conception of freedom as "having the world truthfully" is presented as an alternative to freedom conceived as choice. This view of agency, drawing chiefly on the philosophy of M. Heidegger and E. Levinas, suggests that the proper grounding for the understanding of human freedom is in morality, rather than in the "metaphysic of things." (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Explored the religiosity of 425 marriage and family therapists, clinical social workers, psychiatrists, and clinical psychologists. Although 80% of the Ss indicated a religious preference, only 41% regularly attended religious services. According to the Religious Orientation Inventory, 230 of 425 Ss were classified as religious. This is consistent with findings of previous studies (e.g., A. E. Bergin; see record
1980-05877-001). The potential for change toward greater empathy for religious clients is underscored by the significant levels of unexpressed religiosity found among mental health professionals. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Despite a proliferation of spiritually oriented psychotherapies during the past 2 decades in the mental health professions, outcome research is lacking. In this present article, 6 published outcome reviews that shed light on the efficacy of these psychotherapies are discussed. Although there is general support for the efficacy of spiritually oriented treatment approaches, the data base is relatively small and has methodological limitations. Spiritually oriented cognitive approaches for religious clients with depression and anxiety meet evidence-based standards of efficacy. Several other spiritually oriented approaches are probably efficacious but need additional investigation. Methodological recommendations for improving the quality of future studies in this domain are made. Philosophically and methodologically pluralistic research strategies that do not reduce spiritual phenomena into a naturalistic and materialistic framework are recommended. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Spirituality and religion are being integrated into racial-cultural psychology and counseling. This chapter reviews the literature that is the basis of that movement. We first describe the historical forces alluded to by Trimble (2000) that until only recently have minimized the relevance of religion and spirituality to psychological research and practice. We then summarize the potential benefits and concerns about incorporating spiritual and religious perspectives into research and practice that have been suggested in publications of the past 30 years. To demonstrate that religion and spirituality are central to racial-cultural psychology and counseling, literature describing the complex relationship between mental health, race and culture, and religiosity/spirituality is reviewed, as well as the literature investigating the relationship between religion and racism. Recommendations for future scholarship are provided in the concluding section of the chapter. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This article helps counselors understand the values of highly religious clients. In the first section of the article, distinctions are made between therapeutic values (inherent in a theory) and therapy values (held by particular therapists) and between clients' specific value positions and their principles for valuing. I suggest that value conflicts involving religious clients often occur because of client perceptions of therapeutic versus therapy values and because of counselors' confusing specific values and principles of valuing. In the second section of the article, three propositions concerning value dimensions of religious clients are stated. Three primary factors are hypothesized to be important to highly committed religious clients—their approach to human authorities, their approach to scripture or doctrine of their faith, and their identification with their religious group. In the final section six hypotheses are derived from the application of the model to clients and counselors. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This qualitative research study examined the ways that helping professionals experience inspiration, as defined as divine guidance or influence, in their therapeutic work. It also explored their beliefs about how helping professionals can seek inspiration in their work. Open-ended survey questions from 333 respondents from a diverse range of religious and professional backgrounds were qualitatively analyzed. The themes extracted give insight into the ways that these helping professionals have experienced inspiration in their work and about how helping professionals can facilitate a spiritual space in the therapeutic context. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
In
Casebook for a Spiritual Strategy in Counseling and Psychotherapy, leading therapists mine their rich case histories to present valuable teaching tools for practitioners. Written from several theistic traditions and psychological orientations, this casebook--the companion volume to
A Spiritual Strategy for Counseling and Psychotherapy--examines the therapeutic relationship as it occurs in various forms of Christian, Jewish, and Islamic faiths and provides practitioners with examples that will illuminate and inform their practices with clients of varying religious backgrounds. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Examined the nature of 107 female and 299 male clinical psychologists' (aged 29–88 yrs) religiousness and spirituality, attitudes toward religiousness, use of interventions of a religious nature in psychotherapy, and training regarding religious and spiritual issues. Findings suggest that religious and spiritual orientation affects clinical psychologists' attitudes as well as their therapeutic interventions, which may in turn impact on the process and outcome of psychotherapy. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This article helps counselors understand the values of highly religious clients. In the first section of the article, distinctions are made between therapeutic values (inherent in a theory) and therapy values (held by particular therapists) and between clients' specific value positions and their principles for valuing. I suggest that value conflicts involving religious clients often occur because of client perceptions of therapeutic versus therapy values and because of counselors' confusing specific values and principles of valuing. In the second section of the article, three propositions concerning value dimensions of religious clients are stated. Three primary factors are hypothesized to be important to highly committed religious clients—their approach to human authorities, their approach to scripture or doctrine of their faith, and their identification with their religious group. In the final section six hypotheses are derived from the application of the model to clients and counselors.
Spirituality is only one component of rigorous clinical treatment, but it is vital. This chapter describes research findings about the role of spirituality in recovery from eating disorder (ED). Clinical experience has also convinced us that religious and spiritual issues are significant in both ED etiology and recovery. Providing treatment to hundreds of women in a specialized treatment center suggests that deep spiritual struggles are a major impediment in many women's recovery process. Conducting a religious and spiritual assessment uncovers and clarifies the possibilities, hopes, and desires about what patients truly want, how they want their spiritual life to be, and how they might want to incorporate spirituality into their treatment and recovery. Once the patients' strengths and their personal resources are identified, treatment can tap into them. While religious beliefs and background may contribute to their conflicts, impasses, and difficulties, it also helps to understand the positive, the uplifting, and the strengthening aspects of patients' spirituality and religiosity that may assist them in recovery.
Scientific interest in religious spirituality and mental health has increased dramatically. However, many researchers have tended to ignore the historic incompatibility between spirituality and traditional science. A review of the spirituality research suggests that important themes of this historic incompatibility persist in contemporary theories of spirituality. Yet, many spirituality researchers have proceeded as if this incompatibility does not exist. Indeed, there is evidence that spiritual conceptions have been altered to fit the requirements of science. No alteration would seem necessary if scientific method were a neutral tool of investigation that did not affect the conceptions themselves. However, if method has philosophical commitments, and if these commitments are incompatible with the conceptual foundations of spirituality, then spirituality researchers may be undermining their own conceptions in science. We outline the philosophical commitments of traditional scientific methods and the philosophical commitments of contemporary conceptions of spirituality to begin a conversation about this possibility.
Outlines and challenges some prevalent myths and misunderstandings that have made it difficult to develop appropriate curricula and relevant counseling/therapy competencies for the different cultures in the US. Cross-cultural counseling/therapy is defined, and the adoption by the American Psychological Association of specific cross-cultural counseling and therapy competencies is recommended as a guideline for accreditation criteria. (43 ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Despite the recent, growing emphasis on spirituality in the counseling and psychotherapy literature, information regarding spirituality and the supervision process is limited. The purpose of this article is to help supervisors and supervisees enhance awareness of spiritual values in supervision. Factors such as counselor competency, conceptualization of spirituality, cross-cultural awareness, and the similarity of clients' and counselors' values form a foundation for developing effective intervention and supervision strategies. A series of research questions is proposed to spur a program of empirical exploration.
Recent work has suggested that philosophical commitments play a part in directing preferences for different types of counseling, and in this article the authors extend that work with a series of four studies. Study 1 provides partial support for the relationship between epistemic commitments (rational, empirical, or metaphorical) and preferences for particular types of counseling (behavioral, rational emotive, constructivist). Studies 2 and 3 extend these findings by noting differences in how individuals gather, process, and respond to self‐relevant feedback as a result of epistemic style. Finally, Study 4 provides tentative support for the possibility that counselor trainees gravitate toward preferring counseling theories that are consistent with their own epistemic orientations. Implications and limitations of these findings are discussed.
In this study of 94 Counsel for Accreditation of Counseling and Related Educational Programs (CACREP)-accredited counselor education programs, 69% of respondents reported their programs addressed spiritual and religious issues; however, only 46% of CACREP liaisons perceived themselves as prepared or very prepared to integrate material related to spirituality and religion in counseling into their teaching and supervision activities. In addition, only 28% of respondents viewed their colleagues as similarly capable of addressing these issues as a component of counselor preparation. The authors discuss implications for training and practice.
To explore the kind of training counseling psychology programs provide with respect to religious and spiritual issues, surveys were distributed to training directors or designated representatives of 69 counseling psychology programs in the United States. Responses were received from 40, or 58%, of the programs. Results indicated that programs offered relatively little in the way of formal course work in religious or spiritual issues. In addition, participants indicated that in their programs (a) religion and spirituality were often but not always considered a diversity issue; (b) knowledge about religious and spiritual traditions was not generally seen as important to the expertise of faculty members, practicum supervisors, and therapists; (c) religious and spiritual issues received variable attention in didactic and practicum training; and (d) there was considerable openness to research on religious and spiritual topics. Results are discussed in terms of their relevance to counseling psychology practice, research, and professional identity.
This article reviews a body of research, empirical and speculative, describing variables thought to determine a psychotherapist's choice of theoretical orientation. The review finds two types of variables (1) the influences of training, colleagues, supervisors, initial clinical experience and (2) the effects of personality traits and epistemological values, beliefs and philosophy. The weight of evidence from the reviewed studies of cognitive behavioural/behavioural and psychodynamic psychotherapists, and an analysis of the data, suggests that personality and epistemic traits are significantly involved in orientation choice. This has implications for training, practitioner and client outcome satisfaction, and understanding the poor communication that exists between these two major orientations.
This paper examines the relationship between visions of reality held by counsellors and their professed theoretical orientations. It is suggested that there exist a number of states of congruence between the tow variables and that there are potential problems when the two are not in harmony. The implications for the training and continued professional development of counsellors are explored. Finally, Some provesional findings are offered from the authors' own research.
States that it is appropriate and ethical to allow and even encourage client exploration of religious issues. It is argued that the counselor can address such issues without imposing a particular system of beliefs on the client and that many clients face problems that are both psychological and spiritual in nature. However, many counselors are resistant to the discussion of religious questions because of their own negative attitudes toward religion, limited knowledge of religious thought, and the perceived restrictions to religious interpretation. (10 ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The approach to psychotherapy described in this chapter was first described in the book
A Spiritual Strategy for Counseling and Psychotherapy (Richards & Bergin, 1997). There Allen Bergin and I described a comprehensive psychotherapy strategy that includes a theistic conceptual framework, a body of spiritual therapeutic interventions, and process and ethical guidelines for implementing theistic perspectives and interventions in an effective and appropriate manner. We have decided to call this general psychotherapy strategy or orientation
theistic psychotherapy. The conceptual framework for theistic psychotherapy includes (a) theological premises that are grounded in the theistic worldview, (b) philosophical assumptions that are consistent with the theistic worldview, (c) a theistic personality theory, and (d) a theistic view of psychotherapy. These conceptual foundations provide a rationale concerning why spiritual interventions are needed in psychotherapy, what types of spiritual interventions may be useful, and when such interventions might appropriately be implemented. A theistic psychotherapy strategy does not, however, tell psychotherapists specifically how to implement spiritual interventions in treatment, nor does it tell them how to integrate such interventions with mainstream secular perspectives and interventions. Hence, we recognize that our theistic psychotherapy framework and orientation can be applied in practice in numerous ways. Our theistic integrative psychotherapy approach is also empirical in that it is grounded in current research about psychotherapy and spirituality and will continue to submit its claims to empirical scrutiny. Our approach is also ecumenical and broadly stated so as to make it suitable for therapists and clients from a variety of theistic religious traditions, including many branches within Judaism, Islam, and Christianity. Finally, our approach is denominational in that it leaves room for psychotherapists to tailor it to the fine nuances of specific theistic religious denominations (Richards & Bergin, 1997). The theories, strategies and processes of this approach are discussed in this chapter. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Reviews empirical research on religious counseling from 1974 to 1984 regarding counselors, clients, and counseling techniques. Results indicate that most studies have relied on questionnaires with Christian samples and suggest that clergy are responsible for most religious counseling. Findings related to religious clients suggest that they are often concerned with challenges or potential challenges to their values. Shortcomings of religious counseling research are presented along with descriptions of client values. (92 ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This volume is the result and final report of a scholarly process initiated by the Pew Charitable Trusts. Pew issued a challenge to eight academic disciplines: Assemble a panel of senior scholars to identify the dominant models within your discipline, comparing and contrasting them with historic Christian perspectives regarding human nature. The identified disciplines were economics, history, law, literature, philosophy, political science, psychology, and sociology. In this volume, the chapters deal primarily with the Jewish and Christian perspectives of these and subsequent matters. Each chapter has also benefited from critique by at least 16 senior colleagues across four rounds of review. It is the hope of the editors that this text will help stimulate an increasing dialogue between psychology and faith perspectives in the decades to come. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This book is for the practitioner who wishes to incorporate therapy that draws on clients' spirituality or religious background as a resource for recovery from eating disorders. There is growing empirical evidence that spiritual approaches to treating clients are as effective, and sometimes more effective, than secular ones, particularly with religiously devout clients. In this book, the authors build on the literature documenting the influence of client religiousness and spirituality on the development and maintenance of as well as the recovery from eating disorders. Drawing on their many years of clinical experience, the authors show how a theistic perspective of healing and change can enrich therapies currently in practice for eating disorders, including individual, group, and family therapy as well as 12-step programs. They propose an agenda for future research focusing on measures and research designs that will help investigators study the etiology of eating disorders as well as treatment outcomes as they relate to clients' public and private devotion and expressions of spirituality. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
A brief review of the major advances in multicultural counseling and psychotherapy literature and research is presented. A major emphasis is on the construct of “worldview” and on how knowledge and understanding of client worldview leads to more effective, ethical, sensitive, and client‐specific counseling and development activities and interventions. This article reviews research and theory to support use of the worldview construct as a mediating variable in counseling and development interventions. This information can help the process of engaging clients, training effective and sensitive counselors, understanding organizational culture, and understanding the impact of gender on worldviews of men and women. Current research on the construct of worldview and its applications in counselor training, in counseling interventions, and in industrial‐organizational settings is presented.
Se presenta un repaso de los mayores avances en consejería multicultural y de la literatura e investigación en psicoterapia. Se pone un gran émfasis en la construcción de una visión universal y en como el conocimiento y entendimiento de la visión universal del cliente redunda en intervenciones mas efectivas, éticas, y sensibles. El trabajo revisa investigaciones y teorías para apoyar el uso del constructo de la visión universal coma un variable intermedia entre la consejería y las intervenciones de desarollo. Esta información puede ayudar al proceso de vinculación del cliente, entrenamiento de consejeros efectivos y sensitivos, comprensión de la cultura organizacional, y las diferentes maneras de concebir la visión universal por hombres y mujeres. Se presentan las investigaciones corrientes sobre la construcción de la visión universal y sus aplicaciones en el entrenamiento de consejeros, en intervenciones de consejería, y en ambientes industriales/organizacionales.
Interpersonal psychotherapy conducted from a spiritual perspective (IPT-S) holds that psychological events serve as a barometer for a more fundamental spiritual reality. Our psyche detects spiritual truth. Suffering and elation index the extent to which we are living in a way consistent with the great force of creation. IPT-S works to ameliorate suffering and improve spiritual clarity through understanding and renegotiating our relationships. Our psychological experience tells us how we are doing in our relationships. Relationships are viewed as divine gifts, quite purposefully brought into our lives by the Creator, to offer us opportunity for spiritual growth. IPT-S may be one way of engaging the suffering that arises in interpersonal relationship toward spiritual growth. The psychological experience that comes through our relationships marks spiritual growth. Love in this sense is more than a palatable emotion; it reveals that we are in consort with the laws of the Creator. Anger, rage, and depression show us the door to spiritual growth. Many religious denominations comfortably link psychological emotion and spiritual reality. Given this apparently universal understanding, it might benefit our clients to see emotion as revelation of the more fundamental spiritual Truth. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
present chapter has provided a relatively broad-based review of the spiritual aspects of the field of health psychology/behavioral medicine
definition of spirituality / definition of health psychology
spiritual-health connection: fact or fantasy
stress, health, and spirituality
capturing of spirituality: the measurement problem
relaxation, meditation, prayer: a peace continuum
health, disease, and spritual living / spirituality and disorders of lifestyle / coronary heart disease
love, spirituality, and health: the immune system
health spirituality in action: case studies (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Investigated how the variable of religiosity is treated within psychiatric clinical practice and the extent to which religious and spiritual resources are used, considered, or supported in psychiatric treatment. Self-administered surveys were completed by 111 psychiatrists (aged 33–83 yrs). Results show that 49% of the respondents reported that religious or spiritual issues were involved in psychiatric treatment often or a great deal of the time. The personal religious orientation of the clinician was not found to contribute to the perception of the frequency of religious or spiritual issues in treatment. The religious dimension was addressed through implicit integration, in which spiritual resources were not directly employed, or explicit integration, an overt approach in which religious issues were directly and systematically addressed and spiritual resources were included. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
A survey of published and private opinions of mental health professionals revealed a previously hidden consensus concerning certain values that enhance mental health. These values concern Freedom, Love, Identity, Truth, Universals, Symptom Management, and Work. There was disagreement about the effect of many other values on mental health. It is my contention that values permeate counseling and psychotherapy, that the values of conselors and therapists should be more explicit, and that values should be openly used to guide and evaluate treatment.