Studying the specificity of spirituality: lessons from the psychology of religion

Psychological research on spirituality need not start from scratch: the psychology of religion provides substantial knowledge and experience that can be drawn on when psychologists want to do research on spirituality. Spirituality, while certainly not identical with religion or religiosity, is a human phenomenon to which many methodological insights from the study of religion may be applied, although it is also a domain where many mistakes from the history of the psychology of religion are likely to be repeated. After presenting some thoughts on the conceptualization of spirituality, and reflecting on the type of psychology required to do research on spirituality, the paper points out some hidden agenda's in the psychologies of religion and spirituality. Focusing on and keeping in mind the specificity of spiritual conduct, the paper discusses a number of practical aspects of empirical research on spirituality.     

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.     

Counselors' Perceptions of Spirituality in the Therapeutic Process

The authors investigated the attitudes of 147 Licensed Professional Counselors (LPCs) in 2 southeastern states concerning spirituality in the therapeutic process. Results indicate that LPCs recognize the importance of being aware of their own spiritual beliefs. Spirituality is also viewed as a universal phenomenon that can act as a powerful psychological change agent. Respondents believe that spirituality is not experienced differently by women and men, although spirituality is believed to be expressed differently as a function of gender. Age of the client emerged as a salient variable. One's place in the aging process and one's perception of the aging process were perceived to affect the client's spiritual search. The results have implications for the training of counselors.     

Attachment Theory and Religiosity: A Summary of Empirical Research With Implications for Counseling Christian Clients

The authors summarize the growing body of empirical research literature in the area of psychology of religion that has been guided by attachment theory and indicate implications for counseling, including practical suggestions for case conceptualization, possible spiritual interventions, and ethical guidelines for practice. Attachment theory provides a fertile framework whereby counselors may conceptualize the religious experiences of Christian clients whose spirituality involves the belief in and relationship with a personal God.     

‘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.     

Trends in the Scientific Study of Religion, Spirituality, and Health: 1965–2000

The present study examined the degree to which interest in religion, spirituality, and health has changed in psychology and the behavioral sciences over the past few decades. To accomplish this, searches were conducted on the PsycINFO database between the years 1965 and 2000. Three basic searches were conducted combining the word “health” with the following search terms: 1. (religion OR religious OR religiosity) NOT (spiritual OR spirituality); 2. (spiritual OR spirituality) NOT (religion OR religious OR religiosity); and 3. (religion OR religious OR religiosity) AND (spiritual OR spirituality). The rate per 100,000 articles was then calculated for each of the three search-terms: religion, spirituality, religion and spirituality. A significant upward trend across years was found for the rate of articles dealing with spirituality, r(34) = .95, p<.001, and religion and spirituality, r(34) = .86, p<.001. A significant downward trend was found for articles that only addressed religion, r(34) = −.64, p<.001. The consequences of these trends are discussed.Dr. Andrew J. Weaver is a United Methodist minister and clinical psychologist. He is the Associate Publisher of Zion’s Herald, an independent religious journal founded in 1823 and is co-author of numerous professional and popular articles and eleven books. His recent book titles include Counseling Survivors of Traumatic Events and Reflections on Grief and Spiritual Growth.Dr. Kenneth I. Pargament is professor of clinical psychology at Bowling Green State University. Dr. Pargament has published over 100 articles on the meanings of religion and spirituality, the vital role of religion in coping with stress and trauma, perceptions of sacredness in life, and psychospiritual treatment. He is author of The Psychology of Religion and Coping: Theory, Research, Practice.Dr. Kevin J. Flannelly has been the Associate Director of Research at The Health Care Chaplaincy since 2001. Dr. Flannelly has published more than 100 studies in various areas of psychology and he has worked in the field of religion, spirituality and health since 1996. He recently published a review and analysis of the methodological quality of research on religion and health in the Southern Medical Journal.Julia Oppenheimer is a Ph.D. student at the University of Oregon, studying child development and clinical practice in the Clinical Psychology program. She has conducted research on the etiology and treatment of anxiety disorders, as well as publishing a number of studies on religion and mental health. Her current research on the development of children’s self-perceptions of personality is funded by a National Science Foundation Graduate Research Award. Correspondence to Dr. Kevin J. Flannelly, kflannelly@healthcarechaplaincy.org.     

“It’s Like Playing with a Nuclear Bomb”

Abstract

Most observers of the evangelical purity culture situate it within a form of contemporary evangelicalism that prioritizes personal spiritual growth and self-fulfillment. As a result, portrayals of the movement emphasize the therapeutic individualism and optimism of new paradigm spirituality. But the new paradigm does not help us explain the language of spiritual warfare and what Jason Bivins calls a religion of fear within purity rhetoric. Evangelical purity culture is as equally informed by a religion of accommodation and new paradigm spirituality as it is by a religion of fear and the remnants of cold war fundamentalism. This discordance makes sense only when the contemporary purity culture is placed within a broader historical trajectory that marks its genesis in the fundamentalist resurgence of the 1940s, not the 1970s when new paradigm churches first emerged. By examining the seemingly discordant elements of evangelical purity culture, historians are able to recognize the theological and historical continuity between evangelicalism’s religion of fear and religion of accommodation.     

The Spiritual Formation of Walter: An Illustrated Meta-Model of Spiritual Formation Using the Film The Visitor

This article describes a meta-model of spiritual formation comprised of salient and consistent components from developmental psychology models. The model is comprised of six “spaces” and is illustrated using the film The Visitor. This article provides a brief overview of spirituality and differentiates it from religion. The meta-model presented here is intended to be used by pastoral counselors and spiritual directors as a heuristic framework for understanding and facilitating an individual’s spiritual formation.     

Client Perspectives on Spirituality in the Therapeutic Relationship

There has been increasing interest in the integration of spirituality into psychotherapy in the last 10 years, yet we have very little in-depth information about clients' perspectives on spirituality in the counseling relationship to help guide this integration. Using a narrative methodology to explore the counseling experiences of 12 spiritually-committed clients in detail, this study suggests that clients who may not identify as traditionally religious may still view the entire process of psychotherapy through a spiritual lens. Furthermore, their spirituality may guide their interpretation of therapy, their expectations of the therapist, and their choice to engage in or terminate treatment in complex ways. By exploring the experiences of this growing breed of spiritually-committed clients, the results shed new light on the dimensions that deserve consideration as we think about how to respond to a client's spiritual needs in psychotherapy.     

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.     

Addressing Spiritual Issues in Secular Counseling and Psychotherapy: Response to Helminiak's (2001) Views

D. A. Helminiak (2001) suggests that counselors who work within the framework of a client's chosen religious or spiritual perspective are illegitimately responding to spiritual issues in counseling. In contrast to this position, this article affirms that spiritually sensitive counselors who work within the religious or spiritual framework of clients can practice both ethically and effectively and can generate useful research examining the relationship between spirituality and successful therapeutic outcomes.     

Indian Spirituality: How Relevant is Pargament’s Framework?

The psychology of religion and spirituality is a topic of increasing interest in India as well as in the West. An internationally influential framework for defining religion and spirituality has been developed by US psychologist Kenneth Pargament, who conceptualizes spirituality and religion as search processes related to sacred realities. Pargament’s framework has been found to resonate across multiple cultures and has guided and informed empirical research in Jewish, Christian, and Muslim populations. The present paper argues that Pargament’s framework can also coherently resonate with Hinduism and other indigenous Indian religious beliefs and practices. We conclude that future studies of religion and spirituality in Indian contexts may benefit by framing their investigations with reference to Pargament’s approach. Such framing need not be uncritical and would help bring Indian psychology of spirituality/religion in closer contact with psychology of spirituality/religion in other parts of the world, benefiting both India and the worldwide psychology of religion and spirituality.     

Islamic Spirituality in America: A Middle Path to Unity

This article summarizes the concept of Islamic spirituality, with its emphasis on personal and community forms of worship. In addition to reviewing the pillars of faith that are the foundation of the Islamic religion, this article explains the concept of the “middle path.” The author shows how integration of various realms (spiritual, social, moral, and individual) allows the Muslim person to live a peaceful life, with the center of Muslim existence being God's unity. Through this concept of unity, Muslims may be able to assist the rest of the United States in working towards solutions for the loss of community in modern society. Implications for working with American Muslims are offered.     

Examining Social Desirability in Measures of Religion and Spirituality Using the Bogus Pipeline

A primary concern in the psychology of religion is the distinct possibility that responses to empirical assessments of individuals’ degree and type of religiosity and spirituality are exaggerated owing to social desirability bias. In spite of increased secularization in American culture and a growing distrust of organized religion, religious involvement, personal religiosity, and spirituality are still viewed as highly desirable characteristics. This study estimates the extent of social desirability biases that affect self-reports of religion and spirituality by utilizing a bogus pipeline procedure. In this procedure, participants are convinced that experimenters can detect disingenuous responses to individual items on questionnaires through the use of physiological measures, although no physiological data are actually collected. If the self-reports of participants in the bogus pipeline condition indicate greater religiosity or spirituality than those in the control condition, self-report bias is indicated. The bogus pipeline procedure has been used in other areas of study to increase veracity of self-reports when social desirability effects are present (such as reporting sexual behaviors or prejudice). The results indicate that social desirability biases influence multiple constructs including religious orientations, religious coping, and daily spiritual experiences. Implications for future research relying on self-reports of religion and spirituality are discussed.     

Talking about Spirituality in the Clinical Setting: Can Being Professional Require Being Personal?

Spirituality or religion often presents as a foreign element to the clinical environment, and its language and reasoning can be a source of conflict there. As a result, the use of spirituality or religion by patients and families seems to be a solicitation that is destined to be unanswered and seems to open a distance between those who speak this language and those who do not. I argue that there are two promising approaches for engaging such language and helping patients and their families to productively engage in the decision-making process. First, patient-centered interviewing techniques can be employed to explore the patient's religious or spiritual beliefs and successfully translate them into choices. Second, and more radically, I suggest that in some more recalcitrant conflicts regarding treatment plans, resolution may require that clinicians become more involved, personally engaging in discussion and disclosure of religious and spiritual worldviews. I believe that both these approaches are supported by rich models of informed consent such as the transparency model and identify considerations and circumstances that can justify such personal disclosures. I conclude by offering some considerations for curbing potential unprofessional excesses or abuses in discussing spirituality and religion with patients.     

The Emerging Meanings of Religiousness and Spirituality: Problems and Prospects

This article examines traditional and modern psychological characterizations of religiousness and spirituality. Three ways in which religiousness and spirituality are polarized by contemporary theorists are examined: organized religion versus personal spirituality; substantive religion versus functional spirituality; and negative religiousness versus positive spirituality. An alternative approach to understanding religiousness and spirituality is presented that integrates rather than polarizes these constructs, and sets boundaries to the discipline while acknowledging the diversity of religious and spiritual expressions. Directions for future investigations of these two constructs are presented.     

Some reflections on spirituality,religion and mental health

For both religion and psychiatry context is becoming more important. Object relations theory, and especially the concept of a transitional object, may be a means of linking religious thinking and psychoanalysis together. The distinction between religion and spirituality is important, though not absolute. Two factors emerge from this engagement: 1) critical questioning at the boundary of each discipline; and 2) both spirituality and mental health are related to life in a specific society. The link between religion and irrational behaviour is important, religion being a primary means of acknowledging the irrational facets of everyday life. But delusion must not be confused with illusion: between these two imagination, art and religion flourish. Each of these is dangerous, since they connect the ‘normal’ with the ‘riskily marginal’. In a multicultural society behaviour which may be acceptable in one context may in another be regarded as a sign of illness. This is particularly true of religious behaviour. Three key issues are examined: 1) the social function of spirituality and religion; 2) the idea of personal wholeness; and 3) the link between external and internal validation of the individual's spirituality. The boundary between psychotic and religious behaviour is a difficult one to discern. Yet neither medical nor spiritual explanations alone seem sufficient. There is a complementary mapping of the complications of human experience.     

Spiritual But Not Religious? Beyond Binary Choices in the Study of Religion

“Spirituality” often has been framed in social science research as an alternative to organized “religion,” implicitly or explicitly extending theoretical arguments about the privatization of religion. This article uses in‐depth qualitative data from a religiously diverse U.S. sample to argue that this either/or distinction not only fails to capture the empirical reality of American religion, it does no justice to the complexity of spirituality. An inductive discursive analysis reveals four primary cultural “packages,” or ways in which people construct the meaning of spirituality in conversation: a Theistic Package tying spirituality to personal deities, an Extra‐Theistic Package locating spirituality in various naturalistic forms of transcendence, an Ethical Spirituality focusing on everyday compassion, and a contested Belief and Belonging Spirituality tied to cultural notions of religiosity. Spirituality, then, is neither a diffuse individualized phenomenon nor a single cultural alternative to “religion.” Analysis of the contested evaluations of Belief and Belonging Spirituality allows a window on the “moral boundary work” being done through identifying as “spiritual but not religious.” The empirical boundary between spirituality and religion is far more orous than is the moral and political one.