Psychoanalysis and Eastern spiritual healing traditions

An exploration of the theory and practice of healing in the Eastern spiritual traditions reveals the centrality of the idealizing transference in the patient-seeker's interaction with the spiritual teacher or the guru although the aim and development of the idealizing transference in the spiritual traditions are quite different from those of self psychology. In its emphasis on the guru's empathy and in claiming that its meditative practices radically reduce the noise and glare produced by the sensual self which is the chief obstacle to the teacher-healer's empathic understanding of the patient, the Eastern healing discourse goes considerably beyond most traditional psychoanalytic formulations on the nature and communication of empathy in the analytic situation. The Eastern traditions' claim of a significant enhancement of the teacher-healer's empathic capacity through meditative practices, and its communication to the patient/seeker through other channels besides the verbal one, can make an important contribution to the discussion on the role of empathy in psychoanalytic discourse and, if the claim proves true, to a place for meditative practices in psychoanalytic education.     

What is the Place of Clinicians’ Religious or Spiritual Commitments in Psychotherapy? A Virtues-Based Perspective

Value neutrality in psychotherapy is widely acknowledged to be a myth, and a majority of US physicians report that their religious faith influences their practice. Most attention to therapists’ religious and spiritual commitments has focused on ethical boundaries, transference/countertransference dynamics and questions about how to relate religious and psychological truth. No consensus exists about the legitimate place in psychotherapy of clinicians’ differing value commitments. Therapists’ virtues are vitally important in psychotherapy, not least in the relational and aspirational process by which the patient identifies with the therapist as they engage together in confronting obstacles which the patient has been unable to surmount alone. Among the individual and cultural factors that shape a therapist’s virtues are spiritual traditions, which encourage preferred or characteristic virtues. Arguably, these include for Jews, communal responsibility and critical thought; for Christians, love and grace; for Muslims, reverence and obedience; for Buddhists, equanimity and compassion; for Hindus, appreciation of Dharma and Karma; and for secularists, respect for scientific evidence and intelligibility. These have differing implications for treatment, as illustrated through the use of a hypothetical case. Attention to differing spiritual and religious virtues in a pluralistic culture offers opportunities for creative dialogue, collaborative teaching and interdisciplinary research.     

Navigating the spaces of children’s spiritual experiences: influences of tradition(s), multidisciplinarity and perceptions

ABSTRACT

Children across the world report similar spiritual experiences. Empirical studies suggest that most resonate with the children’s traditions; a finding which should, in theory, afford them a safe spiritual space. However, a number of factors can situate them in a less certain place. The paper uses the metaphors of trees imbued with different shades of light, from the vivid, shimmering and opaque to the invisible, to illustrate the types of spiritual spaces in which children find themselves. Their location is shaped in part by connection or disconnection with traditions, alongside wider cultural forces. Three navigation tools are used to show how children may move between these spaces: the spiritual experience and its relationship with traditions; the influences of multidisciplinary approaches; and children’s perceptions of their experiences. The paper concludes that these metaphors and tools may be a useful way to understand the spiritual spaces in which children find themselves.     

The Price of Being Conciliatory: Remarks about Mellon's Model for Hospital Chaplaincy Work in Multi-Faith Settings

The intimate connection, within Christianity, of theology andethics is invoked, and the ethical differences between Christiandenominations are exposed, as they present themselves inMellon'scase studies, in order to call attention to the unsolvable dilemmain which hospital chaplains find themselves, if they understandtheir role in a merely conciliatory fashion as that of a "comforter,mediator, educator, ethicist, and counselor". As witnessed bythe Calvinist and Anabaptist traditions Mellon introduces, conceptssuch as "the patient's good" can mean radically different thingsin these theological contexts. Attempting to merely mediatebetween such positions in a spirit of merely generic prayerand on the basis of a merely psychological notion of well-beingposes a risk to chaplains' spiritual integrity and faithfulnessto their mission.     

Book Review of Current approaches in the cognitive science of religion IIKKA PYYSIAINEN & VEIKKO ANTTONEN Continuum International Publishing Group,London, 2002, 277 pp. £19.99 (pb) ISBN 0 8264 5710 X

Spiritual confession has a prominent role in the practices of many religious and spiritual traditions. This paper proposes a definition of spiritual confession and reviews confession practices in Christian, Jewish, Buddhist, Native American, and 12-step traditions. Psychological research on confession and disclosure processes is reviewed, and functions of confession are identified, based on prior empirical and theoretical work. Identified functions include: reducing guilt and shame, seeking social connection, seeking meaning and coherence, impression management, and spiritual functions. Finally, experimental studies focused on spiritual confession are reviewed, and specific suggestions for future research are proposed.     

Refining Dimensions of Spiritual Wellness: A Cross-Traditional Approach

There is an increased interest in the topic of spirituality in the fields of counselor education and professional counseling. Present research involves the constructs of spirituality, religiosity, spiritual well-being, and spiritual wellness. This article reports a study in which previously published dimensions of spiritual wellness were reviewed and refined by a cross-cultural panel of 12 people representing 11 different spiritual traditions. The initial 7 dimensions of spiritual wellness were revised and expanded to 10 dimensions that met with agreement across the traditions represented by the panel and provide a starting point for further inquiry.     

Beautiful Bodhisattvas: The Aesthetics of Spiritual Exemplarity

The world’s spiritual traditions incorporate a variety of types of exemplar, persons who exemplify a life of aspiration to, or attainment of, spiritual goods. Within Buddhism, the range of exemplars includes monastics, bodhisattvas, the Zen masters and the Buddha himself. Spiritual exemplars are typically described as having a distinctive form of bodily beauty, closely related to their ethical and spiritual qualities, that manifests as a form of radiance, luminosity or charisma. Drawing on recent work on beauty, virtue and the body in the Buddhist tradition, I propose an aesthetics of spiritual exemplarity, arguing that certain spiritual traditions – including Buddhism – are distinctive by virtue of their capacity to generate new forms of experiences of embodied moral beauty.     

Group Treatment of the Mother-Daughter Relationship

This article explores the analytic therapy group as a spiritual community that can deepen the implications of group transference. From this perspective, group-as-a-whole dynamics include a spiritual dimension in addition to the recapitulation of the family of origin. Clinical vignettes are introduced from a midphase group to illustrate a means of working with spiritual and religious themes psychodynamically through managing them like dreams. Amplification and interpretation of the symbolic themes guide members through the transference to the family of origin. There, members gain access to childhood memories and to the childhood transitional space of religious experience where they created their God representations as a means of solving their self and object dilemmas. The working-through process facilitates the integration or transformation of new self and God images.     

‘The poorest form of theism’: Schopenhauer,Islam and the perils of comparative hermeneutics

Even among Western philosophers open to religious and intellectual traditions of other cultures, such as Arthur Schopenhauer (1788–1860), the hermeneutic reception of Islam has been highly problematic. In the case of Schopenhauer, we find an interpretation which aligns the Islamic tradition with philosophical themes which met his general rejection, the commitment to theism and the ‘optimism’ characteristic of a teleological view of existence. These themes are ones Schopenhauer finds refuted in his typologically classified cultural/religious complexes of Hindu and Buddhist traditions, which espouse either polytheism or atheism and a ‘pessimistic’ orientation. In Schopenhauer's contorted hermeneutic, which considerably distorts all the religions he examines, it is these latter traditions which are ancient ancestors of Christian spirituality and show up Islam along with Judaism to be the religious ‘other’ to Europe. In Schopenhauer's case, we can see the fully tragic outcome of a ‘monological’ stance, a stance which considers alien religious traditions as objects of classification rather than living, vibrant partners which can be engaged with and learned from in dialogue, the tragic outcome so endemic to European Orientalism.     

New Age Commodification and Appropriation of Spirituality

The New Age Movement can be seen as one response to the decline of traditional religion in the West. It conforms to the spiritual pluralism that Bryan Wilson understands as a consequence of secularization. From a New Age perspective, the world's various spiritual traditions are now public property and no longer the private preserve of the parochial groups or religious élites that they once were. Since in this open availability process, the sacred becomes commodified, the general argument allows that it can be bought and sold and thus consumed according to basic free-market principles. The paper explores both the New Age rationale for spiritual commercialization and some of the clashes this engenders with the traditions from which it appropriates.     

Balm in Gilead: Spiritual Dimensions in Counseling African American Women

The authors describe African American cultural and spiritual traditions that are the bedrock for therapeutic work with this population. Through the use of a clinical case, they link African American women's emotional issues with healing interventions borrowed from their rich heritage of religious and spiritual rituals and practices.     

New faces of spiritual pride

Contemporary counseling and psychotherapy, including pastoral counseling and psychotherapy, frequently claim as their domain the total person, including the spiritual dimension. Within the traditions of spiritual direction is a deep concern for the phenomenon of spiritual pride, If counseling and psychotherapy are to deal with the person's spiritual development, counselors ought to be aware of this disruptive dynamic. It is suggested that the counselor's own personhood may be a primary condition for leading to spiritual pride and that the process of termination may be a specific illustration of this phenomenon. The negative power of spiritual pride is significant in that it leads to premature closure relative to the growth process.     

Female religious leadership in Switzerland: norms,power, and money

Women’s access to positions of leadership in religions is a highly contested issue in Western societies, both inside religions themselves and in societal discussions of religion. Reliable data on actual female leadership are, however, scarce, especially in European countries and regarding minority religions. This article describes and explains statistically the normative openness of congregations to female leadership as well as the actual existence, position, and financial remuneration of female leaders across the whole range of religious traditions in Switzerland. The study is based on data from the representative National Congregations Study of 2008/2009. Our results show that, despite considerable normative openness, female spiritual and administrative leadership remains scarce in most religious traditions. The highest percentage of female spiritual leaders can be found in the milieu of alternative spirituality, followed by the Reformed congregations. A generally high percentage of female leadership can be found on administrative boards. It is only leadership positions in certain Christian traditions (Reformed, Catholic, Evangelical-classical) that are normally remunerated for women; many other traditions do not have female leadership or, as in the case of the milieu of alternative spirituality, such leadership positions are not remunerated.     

The practice of psychotherapy and spiritual direction

The author compares and contrasts insight-oriented psychotherapy, supportive psychotherapy, and spiritual direction in relation to goals and methods; management of resistance, transference, and countertransference; and selection criteria. The enhancement of spiritual formation through insight-oriented psychotherapy and supportive psychotherapy is also discussed.     

Addressing Spiritual Issues From a Cultural Perspective: The Case of the Grieving Filipino Boy

This article examines the ways that spiritual beliefs and traditions associated with the Filipino culture influenced an 11-year-old boy's efforts to cope with the death of his mother. Implications for attending to clients' spiritual beliefs are discussed.     

Divine Appetites: Food Miracles,Authority and Religious Identities in the Gujarati Hindu Diaspora

Research of the Gujarati Hindu communities of the United Kingdom and New Zealand has uncovered an extraordinary diversity of belief concerning the miraculous consumption of devotional food offerings by murtis. Devotees of certain traditions have experienced these events first-hand, but many Hindus believe the process is more subtle. Others suggest that such claims are attempts to gain spiritual authority among Hindus in the diaspora, some dismiss them as simply fraudulent. This article examines the appetite of the divine and how it is understood and contested by various Gujarati Hindu traditions in the United Kingdom and in New Zealand. It will assess the significance of food miracles and how they strengthen ideas of religious identity and spiritual validity as well as their role creating a palpable tension between traditions as to who authoritatively represents Hinduism in the diaspora.     

Is youth spiritual development a universal developmental process? An international exploration

This article describes a new conceptual approach to youth spiritual development, positing it as a universal aspect of positive youth development, and presents initial empirical evidence for the cross-cultural validity of this theory. Based on an international survey with 6725 youth in eight countries, it provides a global portrait of the spiritual lives of 12–25 year olds. The development and psychometric properties of core spiritual development and religious/spiritual engagement across nations and religious traditions are described. Finally, a person-centered analytic technique is used to explore profiles of the unique ways spiritual development manifests itself in the lives of young people. Results suggest that spiritual development is an active process among the majority of youth across diverse religious and cultural backgrounds, with most having spiritual development unfold without particularly strong engagement in explicitly religious or spiritual practices.     

Christian practices in urban clinical pastoral education

This article addresses primarily a connecting link in ministerial formation through the incorporation of certain practices of Christianity within an urban CPE curriculum and the impact on the development of pastoral identity and pastoral practice. Though the focus is identified as Christian the implications and practices are adaptable within all religious and spiritual traditions. The student groups of this urban CPE program represent a wide diversity of cultures and religious traditions and an equal representation of men and women.     

“It’s like a charge – either fuses you or burns you out”: an interpretative phenomenological analysis of extreme mental states in meditation context

Meditation, an ancient Eastern spiritual practice, is increasingly being practised in the West where its benefits for mental and physical health have been established. Extreme mental states that can be encountered in the context of meditation have also been reported and often have been labelled as psychosis or spiritual emergency. This study aimed for more nuanced understanding of the phenomena. Interpretative phenomenological analysis was employed to explore the meaning-making of three meditation teachers from different philosophical traditions. The teachers described phenomenology of various extreme mental states, explained their nature according to their traditions and discussed ways of helping persons who experience these. Significance was given to having a spiritual teacher to provide guidance and support. The study highlights the importance of acknowledging the diverse understandings of the phenomena and cultivating a non-judgemental attitude towards it, which could help clinicians and meditation teachers work together to support persons experiencing these.     

Spiritual barriers to humility: a multidimensional study

Many spiritual and religious traditions view spiritual pride as contrary to humility; however, the rising empirical research on spirituality and humility has involved limited investigation of the variety of spiritual barriers that inhibit a humble disposition. The present study investigated three distinct spiritual barriers (spiritual grandiosity, insecure attachment to God, and hunger for idealisation) as independent predictors of dispositional humility among graduate trainees in the helping professions (N?=?162) from a Protestant-affiliated university in the USA. Results indicated that each construct of interest predicted lower levels of humility when controlling for both spiritual impression management and the other spiritual barriers. These findings supported theoretical assertions of the discriminant validity of each independent variable in predicting lower levels of humility and supported construct validity of the humility measure. Conceptual considerations and suggestions for future research and graduate training are discussed.