The Soul of Supervision: Counselor Spirituality

Because spirituality training for counselors and supervisors is vital to counselor development, the authors examined the relationships between purpose in life, the integration of spirituality into supervision, and the supervisory working alliance among a sample of supervisors and trainees. Supervisors reported a greater sense of purpose and spiritual discussion during supervision than trainees. Trainees' personal sense of purpose was positively related to spiritual discussions with a supervisor and to an emphasis on client issues in supervision.     

Spiritual Assessment in Counseling: Methods and Practice

Given the widely expanding professional and empirical support for integrating spirituality into counseling, the authors present a practical discussion for raising counselors' general awareness and skill in the critical area of spiritual assessment. A discussion of rationale, measurement, and clinical practice is provided along with case examples. D. R. Hodge's (2001) spiritual life map is highlighted as an assessment tool. The authors also discuss the influence of counselor–client values and beliefs in therapy and the need to incorporate developmental and cultural influences in spiritual assessment.     

Marriage and Family Therapy Graduate Students’ Satisfaction with Training Regarding Religion and Spirituality

Marriage and family therapists are likely to encounter religious or spiritual clients in their career and thus are encouraged to be aware of their clients’ religious and spirituality. This awareness is often fostered within graduate training programs. This study aims to examine graduate students’ incorporation of religion and spirituality in therapy and their satisfaction with the quality and amount of training programs’ adherence to religion and spirituality. A sample of 135 graduate students from American Association for Marriage and Family Therapy accredited programs completed the survey. Findings showed that graduate students with greater levels of religiosity and spirituality were more likely to perceive it important to address religion/spirituality in therapy and to perceive there is a need for religious/spiritual education. When controlling for religious and spiritual orientations, overall regression results revealed that not having a course on religion and spirituality and perceiving a need for religious/spirituality in education predicted lower satisfaction with the amount and quality of current training surrounding these dimensions. Implications demonstrate the need to address religious/spiritual concepts in the curriculum, supervision, and in marriage and family therapy training.     

Law and grace in Saint Augustine: a fresh perspective on mindfulness and spirituality in behaviour therapy

The secular, acceptance-based philosophy of third wave behaviour therapy has easily absorbed the notion of mindfulness that originated in Eastern spirituality, entailing a secularised approach to transcendence. The present article seeks to connect mindfulness with existing efforts to integrate the Western client's spirituality into psychotherapy. For that purpose, we show how Christian grace theology and mindfulness theory overlap in the way they construe transcendence and self. Both approaches enhance openness to experience and deemphasise verbal control as a tool for personal progress. It is argued that awareness of this overlap can make it easier for the therapist to understand and appreciate the client's religious perspective. It can also help turn a client's spirituality into a relevant personal strength for therapy. Finally, explaining the overlap can enhance the credibility of mindfulness interventions with traditional Christian clients and make these interventions relevant to their spiritual concerns.     

Spirituality, Gender, and Supervisory Style in Supervision

This study used the following guiding question: Is gender associated with variations in perceptions of supervisory style and the frequency with which spiritual issues are addressed in supervision? Results suggest that spirituality is perceived relevant to numerous aspects of supervision. For example, findings indicate that a relationship exists between two characteristics of supervisory style and the frequency with which spirituality is addressed in supervision. Results also intimate that male therapists viewed male supervisors as addressing spirituality more frequently than female supervisors, and female therapists viewed female supervisors as addressing spirituality more frequently than male supervisors. Overall, these findings highlight the significance of spirituality within the context of supervision and underscore the critical need for attention to gender in the study of spirituality within clinical settings.     

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.     

From Transcendence to Ethics: Shaping spirituality to schools

Although Education Acts require schools in England and Wales to make provision for the spiritual development of pupils, there is continued debate about the meaning of the word 'spirituality' and what it should mean for schools. This article explores these issues using interview material collected from ten people from a variety of faiths and worldviews. The interviews documented individuals' personal understandings of spirituality. Synopses of these different accounts are presented here. The interviews also documented individuals' perceptions of spirituality for school and it was observed that these involved much greater agreement than the accounts of personal spirituality. Agreement was reached by a common shift of emphasis away from transcendent phenomena toward ethical values. The shift toward ethics and consensus is discussed here in relation to National Curriculum Council and OFSTED definitions of spirituality. It is suggested that a drive toward consensus is detrimental to the spirit of spiritualities.     

Spirituality in African Education: Issues,contentions and contestations from a Ghanaian case study

This article explores Ghanaian educators' and students' understandings of spirituality and its role and implications in education. Using a Ghanaian case study of two selected school sites, the article addresses local conceptions and responses to educational reform initiatives and the specific implications of spirituality and values in education. In particular, the article examines how students and teachers employ local meanings of self, personhood, and the individual identifications with the group/collective to promote learning and teaching. Attention is paid to understanding what it means to teach and learn culture, history, and spirituality within a holistic paradigm. The article also highlights contestations in educators' and students' views regarding the place of spiritual and religious values in the educational system. It is argued that educational change will emerge from understandings of the goal and purpose of education as pursued through educators' and students' teaching and learning practices.     

The Ways Paradigm: A Transtheoretical Model for Integrating Spirituality Into Counseling

Research suggests that an emphasis on spirituality and religion in counseling has increased awareness but not translated into changes in practice. The authors contend that part of this challenge is the lack of a broad, heuristic model for integration that seeks to embrace the complex, fluid, and negotiated nature of spirituality and religion. Cheston's ( 2000a ) Ways Paradigm for teaching counseling theory provides such a model, leading to new perspectives on counselor education, research, and practice.     

Western Theology in Africa: Christian Mission in the Light of the Undermining of Scientific Hegemony

Comprehension of the Old Testament in indigenous African Christianity can draw deeply on, confirm, and uphold tribal traditions designed to prevent death, calamity, and infertility. Deep spirituality demonstrated in such comprehension contrasts with “remnant spirituality” in the West. Western people's awareness of their own religious underpinnings has lapsed. As a result, how well are Western Christians able to engage with holistic African communities? Holistic or integral mission can fall short through being a holistic means of introducing dualism. This article questions the legitimacy of science's intrusion on the Christian faith, and draws practical implications for the Western mission enterprise, such as the fact that it generates dependency.     

Contemplation and compassion: the heart of a Franciscan spirituality of clinical pastoral supervision

After five years of supervising CPE modules in two different hospitals in South Africa, a chaplain supervisor reflects on how his Franciscan spirituality had impacted his supervisory ministry. He describes how he was able to narrow the impact to two defining Franciscan qualities: contemplation and compassion. This article explores the relationship between spirituality and clinical pastoral supervision. Then the Franciscan dimension of contemplation and compassion of Franciscan spirituality are considered. Finally some contours of a Franciscan spirituality of clinical pastoral supervision are described.     

States of Spiritual Awareness by Time,Activity, and Social Interaction

We explore how people experience the sacred in their everyday lives using a recently developed research technique—smartphone‐based experience sampling method (S‐ESM). The primary goal of our experience‐driven approach is to explore the contours and variations of spiritual awareness within people's day‐to‐day lives. We seek to better understand when and where spiritual awareness is likely to arise, and the contexts in which it is rare. Our smartphone‐based data allow us to track the many contexts in which an awareness of the sacred occurs, as reported in real time during people's normal daily activities. We parse out how immediate contextual factors and how people's more habitual behaviors are related to their spiritual experiences. This illuminates a wide range of factors that influence spiritual experiences that have not received much scholarly attention, and enables us to connect cutting‐edge quantitative methods with qualitative scholarship on spirituality. We hope this will open the door to the development of new theories of situated spiritual experience.     

Radical Otherness: Sociological and Theological Approaches

Abstract

This article reports two studies on the development of the Embodied Spirituality Scale (ESS), an instrument designed to measure the level of integration between one's experience of sexuality and spirituality. Both studies were limited to specifically Christian samples. Study 1 reports the initial construction of the ESS. Participants in Study 1 consisted of 128 women and 64 men (ages 16 to 75, M = 22.7 years). Study 2 reports a validation study of the ESS. Participants in Study 2 consisted of 125 female (46.5 per cent) and 142 male (52.8 per cent) adults between the ages of 18 and 78 (M = 47; SD = 10.9). The results offer empirical support for the concept of embodied spirituality as an integral relationship between sexuality and spirituality. The results also suggest that, as a measure of embodied awareness, the ESS may offer clues to the nature of the ‘active ingredient’ in the relationship between spirituality and health.     

“Out on the edge of my comfort”: Trainee counsellor/psychotherapists' experiences of spirituality in therapy—A qualitative exploration

The integration of spirituality into counselling and psychotherapy poses complex challenges. Personal spirituality, professional competency and ethical considerations may impact on trainees' experiences of integrating spirituality into therapy. This study adopted an inductive, qualitative approach to explore trainee counsellor/psychotherapists' experiences and perceptions of integrating spirituality into therapy. Six trainee counsellors and psychotherapists were recruited using purposive sampling from a professional counsellor and psychotherapist training institution in the UK. In‐depth, semi‐structured interviews were conducted, audio‐recorded and transcribed verbatim. Thematic analysis of the interviews revealed two overarching themes: spirituality provides support but needs a warning; and spirituality is relevant but undervalued. These themes encompass a wide range of trainee concerns associated with integrating spirituality into therapy. Participants reported that they felt unprepared to work therapeutically with clients' spiritual beliefs. However, the value of spirituality in providing support to both the trainee and their clients was highlighted by several participants. Some participants described integrating clients' spirituality as having a positive impact on the therapeutic relationship, but often felt threatening to the trainee. This research has implications that are important for counselling and psychotherapy training and developing enhanced consideration of client spirituality and the interpersonal environment in which therapy is delivered.     

Therapist Spiritual and Religious Values in Psychotherapy

In training and in supervision, counselors learn to be cognizant of personal values (e.g., spirituality, religiosity), yet they are enjoined to except them from practice. This article examines the nature of therapist spiritual and religious values and the impact of these values on the practice of psychotherapy. A goal of effective treatment should be the integration of therapist spiritual and religious values with therapist epistemic values in order to accommodate the spiritual and religious needs of both client and counselor. Counselor spiritual and religious values can contribute to therapy, even when the therapist is engaged in a dialectic involving personal and epistemic values.     

Interrogation,Interpretation and Integration of Spirituality: Insights from Sri Aurobindo for “Care for Creation”

This paper brings together three strands of enquiry – interrogation of spirituality, interpretation of spirituality and Sri Aurobindo's integrative spirituality – which form the three natural parts of the paper. In the first part I interrogate the idea and category “spirituality” and argue that this term came to be understood in opposition to the “material” only in medieval times, and thus the common notion of spirituality as opposed to materiality is misplaced. In the second part, in light of George Lindbeck's work, I will explore the question – is it possible for different traditions that interpret spirituality differently to hold a common unifying position? I will argue that if we are to arrive at an understanding of spirituality that will be acceptable to different traditions, then the very conception of spirituality must be informed by all. In the final part, I will argue that Sri Aurobindo's integrative spirituality offers a sufficient rationale for creation‐care by proposing a view of spirituality which, on the one hand, overcomes the spiritual‐material dichotomy, while on the other, contains an implicit guard against imposing its view of spirituality on other traditions. Finally, by bringing Sri Aurobindo into the dialogue I demonstrate how insights from another tradition can be drawn to enrich our understanding of spirituality.     

A Spirituality of Dissent: Religion,culture and post-colonial criticism

This paper examines one aspect of post-colonial criticism— the relationship between culture and its representation— and considers the relevance of this for understanding children's spirituality in contemporary, global context. The paper provides particular focus on the now widely held premise in post-colonial criticism that domination within political and social systems is dependent upon the control and manipulation of cultural representation, with particular focus on the cultural representation of religion in British education. The crucial idea here is that such domination (including the disempowerment and subjugation of minorities) is dependent upon the creation of a culturally imagined 'other'. It is argued that this alienating socio-political and economic dimension of spirituality— and essentially colonial notion of 'otherness'— has largely been ignored in discussions of contemporary spirituality. The paper thus introduces into current debate the language of post-colonial criticism in order to demonstrate the inherent, if underplayed, politicization of spirituality. It concludes with a call to re-examine the representation of culture within a global, post-colonial framework through the characterization of a 'spirituality of dissent'.     

‘And if not now,when?’: Spirituality,psychotherapy, politics

Abstract

Without collapsing distinct discourses into each other, the paper considers the linkages between spirituality, psychotherapy and politics. Changes are taking place in all three areas. Therapists who focus on the spiritual dimension as part of their ordinary work still tend to be marginalized. Similarly, the political dimensions of the client's experience often receive insufficient attention. The author offers an initial sketch of a new ‘anatomy of spirituality’: into social spirituality, democratic spirituality, craft spirituality, profane spirituality and spiritual sociality. He criticizes the practice of ‘safe therapy’, meaning therapy based on an object relations paradigm that represses the (incestuous) sexuality that lies at the heart both of the therapy encounter and the domain of spiritual values. The paper concludes with some thoughts about justice and an account of pertinent grassroots political developments.     

Aligning Islamic Spirituality to Medical Imaging

This paper attempts to conceptualize Islamic spirituality in medical imaging that deals with the humanistic and technical dimensions. It begins with establishing an understanding concerning spirituality, an area that now accepted as part of patient-centred care. This is followed by discussions pertaining to Islamic spirituality, related to the practitioner, patient care and the practice. Possible avenues towards applying Islamic spirituality in medical imaging are proposed. It is hoped that the resultant harmonization between Islamic spirituality and the practice will trigger awareness and interests pertaining to the role of a Muslim practitioner in advocating and enhancing Islamic spirituality.     

Midlife Transition and Women's Spirituality Groups: A Preliminary Investigation

The purpose of this preliminary study was to describe midlife transition, spirituality, and healing of relationships for members of women's spirituality groups. Ten women completed the Spiritual Well‐Being Scale (R. Paloutzian & C. Ellison, 1982) and a 45‐minute interview about spirituality, religion, life transitions, relationships, and beneficial aspects of women's spirituality groups. Qualitative analysis found themes to describe spirituality: connection with a Higher Power, personal choice, connectedness with nature and people, healing, and support. The women viewed spirituality and religion as separate, yet connected, entities. Benefits of women's spirituality groups included the groups' being therapeutic, providing valued relationships, and providing social support.