Spirituality in MFT Training: Development of the Spiritual Issues in Supervision Scale

As spirituality moves increasingly to the forefront of the body of marriage and family therapy (MFT) literature, many clinicians still find it uncomfortable or difficult to address spirituality in therapy. This study presents a new measure—the Spiritual Issues in Supervision Scale (SISS)—that examines supervisees' perceptions of the degree to which spirituality is addressed in supervision. Researchers distributed the SISS to mental health professionals around the United States who either were receiving supervision currently or had received supervision recently from professionals in their fields or programs. Results indicated that the new instrument has evidence of reliability and validity.     

Towards a multidisciplinary guideline religiousness,spirituality, and psychiatry: what do we need?

ABSTRACT

A multidisciplinary guideline on religion, spirituality (R/S), and psychiatry aims to address: (1) organising R/S consultation in mental health care, (2) categorising research findings, and (3) professionalism and education with respect to R/S. Contents are derived from brainstorm sessions with key participants in the field of R/S and psychiatry in the Netherlands, and from the position statements on R/S and psychiatry in the UK and by the World Psychiatric Association. The following chapters are proposed: (1) ethical and existential themes and R/S, (2) R/S in stages of mental health care practice, (3) R/S counselling, (4) collaboration, and (5) relationship to other guidelines. The core themes need verification by specialists in the field, nurses, therapists, counsellors, patient-practitioners, and psychiatrists. The author recommends to approach R/S in an easy way, to listen to matters of personal meaning, and to leave the task to others in case of a lack of affinity.     

Integrating Spirituality and Domestic Violence Treatment

Summary

This article provides a brief reflection on how the Change of Seasons treatment model developed and the reasons for its success with Aboriginal men. Parallels between Aboriginal perspectives, or worldviews, and Ken Wilber's transpersonal psychology, Rupert Sheldrake's fields theory, and Peter Senge's systems thinking are also discussed. Practical rituals and ceremonies that have been successfully integrated into psychoeducational group counselling as practiced in the Change of Seasons model are explained. These musings are included to initiate further dialogue on holistic approaches to counselling and other community initiatives.     

The cost of caring–the impact of secondary trauma on assumptions,values and beliefs

The aim of this paper is to look at the impact of working with distressed and traumatized clients. The paper describes a survey involving 430 care workers who regularly work with distressed or traumatized clients. The survey involved the participants completing a 21-item beliefs inventory describing their supervision or support and recording whether they had any spiritual or religious beliefs. A factor analysis of the results of the inventory found four factors, three of which involved the negative impact of the work on beliefs while the fourth gave an indication of the positive beliefs or post trauma growth that comes from working in this area. The results showed that while doing a good job and experiencing fulfilment were higher in carers who experienced lower levels of distressing experiences and beliefs, an increase in competence and improved learning opportunities were associated with higher levels of challenge. A review of the information provided on supervision and support showed that there was a wide variation in the sources of support for the different professions. While around 46% of the carers had spiritual beliefs only 29% were members of a religious group. The discussion looked at the implication of the results of the survey including the possible benefit of using the carer belief inventory to identify carers who may be vulnerable to secondary trauma or compassion fatigue. The need to provide support to all professions undertaking caring work with distressed or traumatized clients was highlighted.     

Therapist perspectives on using silence in therapy: A qualitative study

Twelve experienced therapists were interviewed about their perceptions of why they used silence in therapy. Qualitative analyses revealed that these therapists typically perceived themselves as using silence to convey empathy, facilitate reflection, challenge the client to take responsibility, facilitate expression of feelings, or take time for themselves to think of what to say. Therapists generally indicated that a sound therapeutic alliance was a prerequisite for using silence, and they typically educated their clients about how they used silence in therapy. Therapists typically believed they did not use silence with clients who were psychotic, highly anxious, or angry. They typically thought they now used silence more flexibly, comfortably, and confidently than when they began doing therapy. Therapists typically believed they learned how to use silence from their own experience as a client and from supervision.     

What do clinical supervision research reviews tell us? Surveying the last 25 years

What do clinical supervision research reviews across the last 25 years tell us? That question is subsequently examined. Based on database and literature searches, 20 reviews appearing from 1995 through 2019 were identified for survey examination; consistencies, inconsistencies and other defining features were determined across reviews; and the survey findings and their implications are considered. Primary findings are as follows: (a) ‘proof’ for supervision appears to be more ‘proof by association’ than otherwise, being primarily a product of ex post facto, cross‐sectional, correlational study; (b) evidence supporting supervision impact of any type is weak at best, especially so for worker and client outcomes; (c) supervision models generally lack empirical foundation; (d) evidence‐based supervision appears to be more a hope and dream than supervision‐based reality at present; and (e) the primary methodological problems that plagued supervision research in the 1990s are still all too frequent in modern research. Some questions to entertain about supervision going forward, and some remedies for improving its research, are proposed.     

Roth and Pilling's competence framework for clinical supervision: How generalisable is it?

Background: Roth and Pilling's (2009) competence framework for the supervision of psychological therapies was commissioned as a training resource for the UK Government's ‘Improving Access to Psychological Therapies’ (IAPT) programme. Aims: This paper considers the extent to which it reflects current supervisory practice in the UK. Method: Supervisors' opinions of the non‐modality‐specific competences were surveyed using an online survey form and two emailed survey forms. Findings: Regardless of their professional background, participants felt able to identify with the majority of competences surveyed; however, a minority elicited disagreement. Here, findings suggest that those who drew on cognitive and/or behavioural theory, and were members of the British Association for Behavioural and Cognitive Psychotherapies (BABCP) might be more confident in their ownership than others. However, small sample sizes in the email surveys prevent firm conclusions from being drawn. Conclusions: Regardless of the theoretical approach they subscribe to, supervisors should find the framework helpful as a guide to best practice.     

Self‐supervision,surveillance and transgression

Transgression is not only an inevitable part of systemic supervision but is also necessary if we are to work towards innovative and inclusive supervisory and therapeutic practice. Defying culturally generated ‘rules’ of systemic practice can allow for more relevant and productive ways of talking. Systemic practitioners are increasingly finding themselves trying to practice systemic therapy in employing authorities and training courses which are dominated by inflexible professional narratives and manualised procedures. Our profession is committed to ethical inner and outer dialogue, to self‐ and relational reflexivity as distinct from the rule‐bound surveillance culture in which we live and work. Systemic supervisors and therapists may find themselves at odds with monological institutional discourse and attempts from within our own profession to manualise practice. I introduce examples from supervisory conversations to illustrate how supervisors can develop more culturally sensitive practices through supporting practitioners to hear and have heard their own marginalised and oppressed voices and those of their clients.     

Chronic Pain and Praying to a Higher Power: Useful or Useless?

In the present study a Swedish sample of 118 persons with chronic pain completed online tests on two occasions in association with treatment trials. A three item subscale measuring praying as a coping strategy was derived from the Coping Strategies Questionnaire (CSQ), but adapted to refer to “a higher power” instead of “God”. Measures of pain and anxiety/depression were also included. Results revealed significant associations between praying and pain interference and impairment. Praying was also associated with anxiety and depression scores. Results also showed that prayer predicted depression scores at follow-up, and that follow-up prayer was predicted by pain interference at first measurement occasion. Overall, if prayer had any relation with the other variables it was in the negative direction of more distress being associated with more praying both concurrently and prospectively.