Multicultural Training in Spirituality: An Interdisciplinary Review

Is spiritual diversity a neglected dimension in preparation for multicultural competency? The authors present an interdisciplinary overview of research related to multicultural training in spirituality and religion to address this issue. Findings indicate that counseling program leaders have minimal preparation in spiritual and religious diversity and interventions. In addition, spiritual and religious themes appear to be minimally included in counseling program curricula. Some evidence also indicates that religious and spiritual diversity is not considered as important in multicultural training as are other kinds of diversity. A movement to include spirituality and religious content in accreditation guidelines, however, points to a possible shift to expand preparation for religious and spiritual competency. The article concludes with implications for counselor preparation and supervision.     

Spirituality and Substance Abuse Recovery

Researchers explored patient and staff perceptions of spiritual well-being and the spiritual needs of patients enrolled in a residential substance abuse treatment program. The Spiritual Well-Being Scale was used to gather quantitative data. Additionally, a brief questionnaire containing one qualitative and two quantitative questions was completed by both clients and staff. A statistically significant difference was found, indicating a more positive sense of spiritual well-being among patients upon discharge. Although the staff and clients of the residential program have similar perceptions regarding the concept of spiritual well-being, their definitions do not appear identical.     

Spiritual Transformation: A Phenomenological Study Among Recovering Substance Abusers

As a complement to an earlier quantitative investigation, this qualitative study was concerned with describing the lived experience of spiritual transformation within the context of a 12-month resident substance abuse recovery program called the Lazarus Project, which is sponsored by a southern U.S. Pentecostal-based congregation. We conducted phenomenological interviews with 10 participants (eight European-Americans; two African-Americans) who had been in the program from six to nine?months and asked that they describe their most important spiritual experiences that brought about change. A hermeneutical analysis found that a pattern of five overlapping themes emerged consistently across all 10 protocols to describe the meaning of the experience of spiritual transformation for these participants. The themes were: (1) “Sick and Tired”, (2) Unmerited Love, (3) “I’m Changing,” (4) Fast/Gradual, and (5) Destiny. The themes are discussed from an existential perspective and related to the literature on spiritual transformation as well as the earlier quantitative study at the Lazarus Project.     

Step Two: What Do You Want the Older Adult Ministry Program to Accomplish?

SUMMARY

What is the purpose for an older adult ministry within a congregation? It is not a program but a process of spiritual care, spiritual development, and spiritual formation as older adults are confronted with challenges to their spiritual perspectives due to the changes inherent in the process of aging. The experience of aging is a teacher that can be denied only with great peril to the person. Various views of aging as a spiritual journey are shared. The support and guiding of the spiritual perspectives of older adults is the core purpose for an older adult ministry in a congregation. This central purpose must be overtly expressed through the writing of a mission statement for older adult ministry that will be a yardstick not only for evaluating present ministries but also for guiding their future efforts. A simple, easy-to-use method of developing a mission statement is shared.     

Teaching Tradition: Diverse Perspectives on the Pilot Urban American Indian Traditional Spirituality Program

Many urban American Indian community members lack access to knowledgeable participation in indigenous spiritual practices. And yet, these sacred traditional activities remain vitally important to their reservation‐based kin. In response, our research team partnered with an urban American Indian health center in Detroit for purposes of developing a structured program to facilitate more ready access to participation in indigenous spiritual knowledge and practices centered on the sweat lodge ceremony. Following years of preparation and consultation, we implemented a pilot version of the Urban American Indian Traditional Spirituality Program in the spring of 2016 for 10 urban AI community participants. Drawing on six first‐person accounts about this program, we reflect on its success as a function of participant meaningfulness, staff support, mitigated sensitivities, and program structure. We believe that these observations will enable other community psychologists to undertake similar program development in service to innovative and beneficial impacts on behalf of their community partners.     

Nursing: Significance for spiritual care

Nurses can be seen to contribute significantly to the spiritual objectives and programs in hospitals and other health agencies under religious auspices. One impressive example is nursing involvement with and cooperation in the pastoral care program at North Carolina Baptist Hospital in Winston-Salem. At this hospital the nurse is both an assistant to and a coworker with the chaplain and functions in many ways as facilitator and supporter in his spiritual mission.     

Building spiritual fitness in the Army: an innovative approach to a vital aspect of human development

This article describes the development of the spiritual fitness component of the Army's Comprehensive Soldier Fitness (CSF) program. Spirituality is defined in the human sense as the journey people take to discover and realize their essential selves and higher order aspirations. Several theoretically and empirically based reasons are articulated for why spirituality is a necessary component of the CSF program: Human spirituality is a significant motivating force, spirituality is a vital resource for human development, and spirituality is a source of struggle that can lead to growth or decline. A conceptual model developed by Sweeney, Hannah, and Snider (2007) is used to identify several psychological structures and processes that facilitate the development of the human spirit. From this model, an educational, computer-based program has been developed to promote spiritual resilience. This program consists of three tiers: (a) building awareness of the self and the human spirit, (b) building awareness of resources to cultivate the human spirit, and (c) building awareness of the human spirit of others. Further research will be needed to evaluate the effectiveness of this innovative and potentially important program.     

Spirituality and Trauma: The Role of Clergy in the Treatment of Posttraumatic Stress Disorder

An increased awareness of the spiritual aspects of health and illness has recently led to changes in psychiatry residency training as well as hospital accreditation requirements. The spiritual impact of trauma has been an area of particular interest, as trauma evokes certain existential questions and crises. It is estimated that from 5–11% of trauma survivors will go on to develop posttraumatic stress disorder (PTSD). Given the spiritual challenges of the experience of trauma, patients with PTSD could benefit from spiritual assessment and intervention as part of their overall treatment plan, and clergy can be utilized to perform this. The literature exploring the spiritual impact of trauma and the use of clergy in the treatment of trauma survivors is reviewed. The methods used by three chaplains in a residential treatment program for PTSD at one facility are described and discussed. Both the literature and the experiences of the clergy suggest that exploration of trauma-related existential conflicts in patients with PTSD is beneficial. However, there is a notable dearth of controlled scientific studies evaluating the effectiveness of spiritual interventions with this treatment population. The need for controlled studies to verify the usefulness of spiritual assessment and intervention in patients with PTSD is noted, and a more rigorous analysis of how clergy can best serve this treatment population is encouraged.     

Measuring Spiritual Fitness: Atheist Military Personnel,Veterans, and Civilians

This study investigated the impact of transcendent item phrasing (i.e., phrasing which assumes the respondent believes in certain sacred or supernatural concepts) on the validity of the U.S. Army’s Comprehensive Soldier Fitness (CSF) program’s spiritual fitness scale when administered to atheist military personnel, veterans, and civilians. Results indicated that the inclusion of transcendent phrasing led to reduced concurrent validity for the spiritual fitness scale when administered to atheist military personnel and veterans, reduced concurrent and predictive validity when administered to atheists’ but not Christians’ spiritual fitness. Notably, the removal of transcendent phrasing actually led to increased concurrent validity for Christian respondents. Taken together, these findings suggest the Revised scale, which is composed of items that do not rely on transcendent phrasing, produces better psychometric outcomes for both atheist and Christian respondents. Implications for the CSF program and the measurement of spiritual fitness are addressed.     

Doctors Who Integrate Spirituality and CAM in the Clinic: The Puerto Rican Case

This article describes Puerto Rican physicians’ personal and clinical utilization of complementary and alternative medicines (CAM), its effects, and use as they identified as either Spiritist, spiritual or religious. Semi-structured interviews were conducted with 74 doctors in Puerto Rico. Major themes and relationships among them were charted using the qualitative data analysis program MAXQDA, open coding and grounded theory. Thirty-one doctors spoke of CAM and its use as related to their spiritual or religious perspectives. Spiritual or Spiritist doctors were more inclined than religious doctors to utilize CAM. Seeking closer relationships with patients was related to a spiritually oriented goal of healing (as distinct from curing) as a reason to recommend CAM.     

Spirituality and Homelessness: Implications for Pastoral Counseling

This article presents a limited number of findings from a larger research project that explores spiritual themes related to the experience of homelessness as reported by 16 research participants following their residence in a 90-day emergency shelter program in Los Angeles County, California. By utilizing interpretive phenomenological analysis, the study focuses solely on three spiritual themes present in the experience of homelessness. Participants noted experiencing the presence of hope and motivation while homeless, the challenges of coping with the homeless stigma, and times in which they felt (and did not feel) “human.” Implications for pastoral counselors and others offering spiritually-integrated counsel in the context of homelessness are discussed.     

Applying Buddhist Practices to Recovery: What I Learned From Skiing With a Little Buddha Wisdom

The author describes how 5 Buddhist practices—enlightenment, compassion, acceptance, mindfulness/meditation, and the spiritual community—can serve as a foundation for an integrated recovery model that incorporates numerous perspectives from the 12‐step program of Alcoholics Anonymous. An application of the model illustrates how it is applied to real‐life recovery.     

The Role of Twelve-Step-Related Spirituality in Addiction Recovery

This paper reviews empirical studies conducted on the role of spirituality and religiosity (S/R) characteristics in 12-step recovery among program members followed up after substance abuse treatment and those assessed independent of formal treatment. Aspects of spiritual functioning that change in relation to program participation and those S/R characteristics that were found to mediate the association between program involvement and drinking-related outcomes are discussed. In addition, a review is provided of 12-step program studies investigating S/R-related predictors of clinical outcomes relevant to risk of relapse among members in long-term recovery. To further examine the role of S/R characteristics in recovery, a study was conducted on long-term AA members to assess the relationship of S/R characteristics and AA program involvement to craving for alcohol and emotional distress after controlling for relevant demographic variables. Feeling God’s presence daily, believing in a higher power as a universal spirit, and serving as an AA sponsor were all predictive of positive outcomes.     

Spirituality in Counseling: What Do Counseling Students Think About It?

The author discusses students' reactions to 4 seminars. 1‐hour each, on the topic of spirituality in counseling. Students were enrolled in a master's‐level counseling program, Several issues emerged that have implications for the training of counselors on spiritual issues, including students' level of comfort with discussing spiritual issues, the difficulty of defining spirituality, client and counselor readiness to explore spirituality, and training issues in the area of spirituality.     

Eknath Easwaran’s Mantram and Passage Meditation as Applied Indian Psychology: Psycho-Spiritual and Health Effects

We review the life and legacy of Eknath Easwaran (1910–1999) from the perspective of modern and Indian Psychology. A Kerala-born professor of English literature, Easwaran in 1959 travelled to the USA where he taught a system of eight spiritual practices known as passage meditation (PM). Its characteristic features include its meditative focus on memorized inspirational passages and using mantram repetition as a primarily “portable” practice throughout the day. The PM method is distinctive in emphasizing the principle, otherwise neglected in the modern psychology of meditation, that “we become what we meditate on”—a principle that possesses a basis in traditional Indian sources that include the Vedas, Puranas, Adi ?a?kara, and Ramakrishna Paramahamsa. Two major programs of empirical research have evaluated Easwaran’s practices, each publishing multiple randomized controlled trials. We summarize findings from (i) studies of the full PM program, and (ii) studies of the Mantram Repetition Program (MRP), based on three of the eight PM points. Randomized evidence links each program to reduced stress, improved mental health, improved mindfulness, and increases in various spiritual measures. We describe ways that PM/MRP empirical research has reflected Indian Psychology perspectives, and suggest that Easwaran’s legacy enriches Indian Psychology with added value in at least three ways: emphasizing the importance of the choice of meditative focus, offering universally framed support for devotional (bhakti) orientations to spirituality, and supplying tools for improving how spiritual diversity is addressed in modern institutions such as health care, schools, and other organizations.     

Spirituality: The Key to Recovery From Alcoholism

The authors suggest that a condition of “negative spirituality” underlies and sustains alcoholism, and perhaps all addictions, and that a secure recovery is not possible unless a “spiritual awakening,” such as is envisioned by Alcoholics Anonymous (AA), is achieved. A broadly applicable conceptual model of spirituality is inferred from the AA 12-step rehabilitation program.     

Mentoring and the spiritual well-being of late adolescents

The purpose of this study was to investigate the possible impact of faculty mentoring on the spiritual well-being of late adolescents. The sample consisted of randomly chosen students in their first year at a Christian liberal arts college in New England. Students in the experimental group participated in the freshman seminar program (small classes with seminar leaders/mentors), while those in the control group did not have the freshman seminar experience. Students in both groups were administered a self-assessment survey in September of their freshman year and again in May to determine if there was any change in their spiritual well-being and to explore their perceptions of mentor-student interactions. The findings revealed significant differences between the two groups. In addition, the three aspects of mentoring were positively correlated with the two components of spiritual well-being.     

Assessment for the U.S. Army Comprehensive Soldier Fitness program: the Global Assessment Tool

Psychology and the U.S. military have a long history of collaboration. The U.S. Army Comprehensive Soldier Fitness (CSF) program aims to measure the psychosocial strengths and assets of soldiers as well as their problems, to identify those in need of basic training in a given domain as well as those who would benefit from advanced training, and then to provide that training. The goals of the CSF program include the promotion of well-being as well as the prevention of problems. Assessment is the linchpin of the CSF program, and the Global Assessment Tool (GAT) is a self-report survey that measures psychosocial fitness in emotional, social, family, and spiritual domains. We review the history of psychological assessment in the military and the lessons taught by this history. Then we describe the process by which the GAT was developed and evaluated. We conclude with a discussion of pending next steps in the development and use of the GAT.     

Spiritual Distress and Depression in Bereavement: A Meaning-Oriented Contribution

One key focus of a meaning reconstruction model of bereavement concerns spiritual meanings attributed to the death, whether consoling or troubling. Specifically, previous studies in our research program suggest that religiously inclined violent death survivors are at risk for elevated levels of both bereavement distress and complicated spiritual grief, a crisis of faith following loss that refers to the erosion of the mourner’s relationship to God and/or the religious community. However, more research is needed to understand the convergence of depression and spiritual struggle in the context of violent and natural loss. In this study of a diverse sample of 59 American Christians bereaved less than 5 years, we sought to: (1) determine if individuals bereaved by homicide, suicide or fatal accident differed from those bereaved by natural causes in their levels of depression and spiritual coping; (2) investigate the relation between the latter constructs; and (3) ascertain if cause of death mediates the effect of religious coping on depression. We found that: (a) violently bereaved individuals endorsed more negative religious coping, and (b) depression was associated with greater spiritual struggle, particularly a sense of disrupted relationship with God. Contrary to expectations, positive religious coping was unrelated to post-loss depression, and cause of death did not mediate the relationship between spiritual coping and depressive symptomatology. A clinical case study concludes the article, illustrating the interweaving of spiritual and psychological distress in tragic bereavement, and their implications for a meaning-oriented grief therapy.