Effects of Role Expectations on Clients' Perceptions of Disclosing and Nondisclosing Counselors

The authors tested the hypothesis that regardless of whether a counselor self-discloses, a client's perceptions will be more favorable when the counselor's behavior is congruent with the client's precounseling expectations than when the client's expectations and the counselor's behavior are incongruent. Before listening to an excerpted interview, participants (a) were led to expect that counselors self-disclose, (b) were led to expect that counselors do not self-disclose, or (c) were given no expectation regarding counselor self-disclosure. Participants then listened to stimulus audiotapes in which the counselor did or did not reveal personal information. Dependent variables were participants' perceptions of the counselor on three social influence dimensions and two therapeutic relationship dimensions. Results indicated that the disclosing counselor was viewed more favorably than was the nondisclosing counselor, participants' expectations notwithstanding.     

Effects of Counselor Disability and Reputation on Client Perceptions During a Career Counseling Session

This study examined the effects of three counselor influence factors—expertness, trustworthiness, and attractiveness—on participants' impressions of a counselor during a counseling analogue situation. Using a 2 (counselor disability) x 2 (level of training) factorial design, no significant differences were found with respect to counselor social influence. These results are interpreted relative to the literature on perceptions of counselors with physical disabilities.     

Why Are Self-Disclosing Counselors Attractive?

Despite much evidence that counselor self-disclosure tends to be favorably received by clients, it is unclear which component is more influential: the act of revealing personal information or the information itself, especially when it implies client-counselor similarity. Based on the social influence model, we contrasted, in a quasicounseling analogue, (a) counselors who disclosed personal material that was similar to the client's problem, (b) counselors who disclosed problematic but irrelevant information, (c) counselors who disclosed nothing, and (d) counselors whose similarity to the client was revealed by someone else. Results show no differential effects on participants' perceptions of the counselor, but postresearch structured interviews indicated that both the disclosures and the similarity information had a considerable impact on participants' experience as clients during the counseling session.     

Pretherapy Information,Counselor Influence,and Value Similarity: Impact on Female Clients' Reactions

This study examined the effects of pretherapy information, participants' views on premarital sex, and counselor influence attempts on female participants reactions to a female counselor. These results are discussed in relation to previous research.     

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.     

Influence of Familial Spirituality: Implications for School Counseling Professionals

This article (a) addresses the importance of familial spirituality on students' holistic development; (b) explores professional ethical codes, standards, and counseling competencies relating to students' familial spirituality; (c) introduces educational activities to assist school counselors in increasing their understanding and appreciation of the influence of familial spirituality on students' behavior; (d) reviews a case study of a counselor integrating the suggested strategies in support of students and families; and (e) provides implications for professional school counseling.     

NGRI Revisited: Venirepersons' Attitudes Toward the Insanity Defense1

Three hundred venirepersons from the 12^th Judicial Circuit in Sarasota, Florida completed the following booklet of stimulus materials: one question measuring participants' level of support for insanity defense; a 16‐item measure assessing participants' attitudes toward the myths associated with the insanity defense, the legal definitions of insanity, and mental illness; a case scenario; verdict preference; and standard demographic questions. Level of support for the insanity defense was significantly related to participants' attitudes toward legal standards of insanity, mental illness, and the myths associated with the insanity defense. In addition, results indicated that level of support for the insanity defense, age, educational level, occupation, type of prior jury service, and political views were significantly related to verdict preference. Notably, three factors that have been found to impact verdict preference in previous research failed to do so in the current study: participants' experience with psychological disorders; participants' exposure to psychotropic medications; and participants' experience with psychologists or psychiatrists. The findings both replicate and extend earlier findings by suggesting that attitudes toward the insanity defense are more complex than previously imagined.     

How Christian Spiritual and Religious Beliefs Help and Hinder Counselors' Empathy Toward Clients

The critical incident technique was used to examine how counselors' religion and spirituality help and hinder counselor empathy toward clients. Twelve counselors holding Christian beliefs identified 242 helping and 25 hindering incidents that formed 14 helping and 3 hindering categories. Categories reflected counselors relying on a natural connection to their spirituality, drawing from empathic roots in their religion or spiritual experience, and using commonalities shared with clients as a means of empathizing. Implications for research, counselor education, and counseling practice are discussed.     

The Relationship of the Racial Identity Attitudes of Black Men to Perceptions of “Parallel” Counseling Dyads

The perceptions that Black men (N = 52) have of “parallel” dyads involving a Black male client and a White male counselor were examined in a vicarious participation analogue design. As defined by Helms (1984b), parallel dyad involves a client and counselor who share similar racial identity attitudes (i.e., attitudes about themselves relative to Blacks and Whites as reference groups). Multiple regression analyses were used to investigate whether racial identity attitudes predicted participants' reactions to the session and their perceptions of the counselors' cross-cultural competence and credibility. The results of the study indicated that racial identity attitudes significantly predicted participants' immediate reactions to the counselor. We used Helms's (1984b) interaction model to discuss the results and their implications for counseling practice and research.     

Observers' Perceptions of a Counselor's Treatment of a Religious Issue

How a counselor treats a client's religious beliefs may affect perceptions of the counselor. Participants (N =102) of either high or low Christian commitment rated a videotaped excerpt from counseling in which a client's religious belief was either supported, ignored, or challenged. Participants' religious beliefs did not affect participants' ratings of the counselor. Results suggested, however, that most college students expect counselors to support a client's religious beliefs or attend to psychological (rather than religious) beliefs rather than challenge a client's religious beliefs.     

The Roles of Religiosity and Spirituality in Moral Reasoning

To better understand the influence of religiosity and spirituality on moral reasoning, 1,037 college students completed a survey including demographic questions, a religiosity measure, a spirituality measure, and Forsyth's Ethical Position Questionnaire. Religiosity and spirituality positively correlated with moral idealism, whereas spirituality negatively correlated with moral relativism. However, religiosity and spirituality accounted for a very little variability in moral reasoning, suggesting that they do not directly influence moral reasoning. In addition, female participants reported higher spirituality, but there were no gender differences on a spirituality measure. Future research is needed to examine other factors that may influence moral reasoning.     

Recognizing Spirituality as an Important Factor in Counselor Supervision

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.     

Influence of Counselor Spirituality and Training on Treatment Focus and Self‐Perceived Competence

Spirituality is a potential area of concern for counseling clients. This study presents the empirical results of a survey completed by 572 counselors to determine if counselors' spiritual beliefs, experiences, or training had an impact on their focus of therapy or self‐perceived competence. A counselor's personal spirituality, spiritual experience, and spirituality training did significantly influence treatment focus as well as self‐perceived competence to counsel a client with spiritual concerns.     

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.     

Integrating Spirituality Into Counselor Preparation: A Developmental,Wellness Approach

Recent surveys of the general public and of counseling professionals suggest the pervasive importance of spirituality in the lives of all individuals. Yet, the infusion of spirituality in counselor preparation programs continues to be a concern. Incorporating spirituality within a wellness paradigm can help counselors and counselor educators value and address spirituality as an integral component of optimum human functioning. By distinguishing between religiosity and spirituality and operationally conceptualizing spirituality as a life span developmental phenomenon that is essential for achieving wellness, counselor educators can more readily incorporate spiritual issues within the philosophy of the counseling profession.     

Genetic and environmental influences and covariance among meaning in life,religiousness, and spirituality

Meaning in life, spirituality, and religiousness have been empirically linked in previous research. This study aimed to advance knowledge of the interrelations among these variables by examining their heritable and non-heritable sources of influence, as well as the genetic and environmental contributions to their inter-relations. A sample of 343 middle-aged twins drawn from the Minnesota Twin Registry completed measures of meaning in life and spirituality. There was evidence that religiousness, spirituality, and meaning in life shared common genetic and environmental influences, suggesting that these people's attitudes concerning these variables may arise from shared factors. These results provide novel evidence of a shared genetic substrate for meaning in life, religiousness, and spirituality, and support the possibility that people's basic attitudes about the meaning of existence are commonly rooted in evolved biological factors and conjointly influenced through people's experiences with life.     

Self-transcendent positive emotions increase spirituality through basic world assumptions

Spirituality has mostly been studied in psychology as implied in the process of overcoming adversity, being triggered by negative experiences, and providing positive outcomes. By reversing this pathway, we investigated whether spirituality may also be triggered by self-transcendent positive emotions, which are elicited by stimuli appraised as demonstrating higher good and beauty. In two studies, elevation and/or admiration were induced using different methods. These emotions were compared to two control groups, a neutral state and a positive emotion (mirth). Self-transcendent positive emotions increased participants' spirituality (Studies 1 and 2), especially for the non-religious participants (Study 1). Two basic world assumptions, i.e., belief in life as meaningful (Study 1) and in the benevolence of others and the world (Study 2) mediated the effect of these emotions on spirituality. Spirituality should be understood not only as a coping strategy, but also as an upward spiralling pathway to and from self-transcendent positive emotions.     

How Do “Religion” and “Spirituality” Differ? Lay Definitions Among Older Adults

Research and public interest in religion and spirituality is on the rise. Consequently, there is an increasing need for rigorously obtained information on what individuals mean when they use these terms. This study examined how 64 older adults living in three retirement communities (including one Christian‐based community), a relatively understudied population, conceptualize religion and spirituality. Participants defined “religion” and “spirituality,” and their narrative definitions were coded and compared using a framework derived from Hill et al.'s (2000) conceptualization of religion and spirituality. Despite considerable overlap, participants' definitions differed on several dimensions. Participants were more likely to associate religion than spirituality with personal beliefs, community affiliation, and organized practices. Moreover, spirituality appeared to be a more abstract concept than religion, and included nontheistic notions of a higher power.     

Qualitative Investigation of Student Reflections on a Spiritual/Religious Diversity Experience

Twenty‐six master's‐level counselor education students participated in a spiritual and religious diversity assignment, which involved participation in a spiritual or religious activity for 5 weeks. Participants then discussed these experiences in reflection papers. After analysis of the student papers, the authors identified the following themes: (a) discomfort related to the experience, (b) initial assumptions regarding spirituality and religion, (c) movement toward appreciation of spiritual and religious diversity, (d) increases in self‐understanding, (e) the value of experiential learning, and (f) motivation for additional learning. The authors provide suggestions for counselor training on spirituality and religion.     

Is God's call more than audible? A preliminary exploration using a two‐dimensional model of theistic/spiritual beliefs and experiences

Among spiritual individuals, auditory hallucinations (AHs) are often accompanied by positive affectivity (PA) suggesting that such coincidental affective valence might gainfully demark spiritual from comparable non‐spiritual aberrant perceptions. Yet nearly all of the relevant past religiosity/spirituality research has been limited to AHs and/or known groups (Evangelicals, epilepsy patients, etc.). Using a community sample (N = 485), this article explores whether unusual perceptual experiences (UEs) more generally (not simply AHs) together with PA predict participants' self‐reported spirituality. Specifically, a dual marker hypothesis developed from affect attribution theory—in which UE, PA, and their interaction predict spirituality in a non‐additive positive fashion—is proposed and confirmed (even after controlling for socio‐demographics). The estimators reveal that spirituality is disproportionately elevated for high scorers on both predictors. These results are consistent with previous known‐group studies and support recent speculation that the affective–cognitive interpretation of perceptual aberrations might be a key feature of spirituality and one that potentially demarks it from psychosis. Moreover, the correlation between spirituality and PA varies depending upon one's UE level; a result not anticipated by the incumbent positive psychological theory of spirituality.