How Separable Are Spirituality and Theology in Psychotherapy?

The authors respond to D. A. Helminiak's (2001) article “Treating Spiritual Issues in Secular Psychotherapy.” They focus particularly on Helminiak's argument for secular spirituality (whether spirituality can be independent of theology/religion) and his inherent biases in discussing the nature and existence of spirituality. The authors argue that all spiritual conceptions have theological implications—and thus a theology, broadly defined—and that theology, in this sense, pervades the theory and practice of all psychotherapists, whether or not they are religious.     

Does Education Develop or Diminish Spirituality in Taiwan?

There has been little research on the effects of education on religion and spirituality in Chinese societies. This gap is addressed through quantitative analysis of a new dataset, the Religious Experience Survey in Taiwan, in conjunction with the repeated cross‐sectional Taiwan Social Change Survey. In Taiwan, people with higher education are less likely than others to say that they have a religion, to worship or pray frequently, and to regard those activities as important. They are more likely, however, to express an interest in mystical or supernatural things, and to report a variety of religious experiences. This paradox arises not because the educated Taiwanese are spiritual but not religious, but rather because they are somewhat polarized: those who have no religion and those reporting religious experiences are not the same individuals. Although education is highly correlated with both birth cohort and income, the findings strongly suggest that education is the key explanatory variable. The official promotion of Confucian thought and its adoption by the educated elite helps to explain the surprising conjunction of declining religious affiliation and increased engagement with spirituality.     

Spirituality and Dream Work in Counseling: Clients’ Experiences

The authors suggest that focusing on dreams in counseling may be a useful framework to explore clients’ spiritual values and beliefs. Because little is known about how spirituality and dream work are integrated in practice, the purpose of this article is to document how some counselors and clients work on spirituality and dreams. Responses of clients who focused on dreams from a spiritual perspective are described and discussed. Relevant clinical issues that counselors may encounter are identified. Recommendations are made for counselors who wish to integrate spirituality and dream work in counseling.An earlier version of this article was presented at the Semi-Annual Meeting of the Association of Mormon Counselors and Psychotherapists, Salt Lake City, Utah, April 2004.     

Can MFTs Address Spirituality with Clients in Publically Funded Agencies?

Many marriage and family therapy (MFT) trainees and therapists working toward licensure are accumulating hours in publically funded treatment centers. The increasingly diverse clientele in the U.S. likely will be served in the public sector, especially as many states are providing more funding for county agencies and increased tuition reimbursement and/or loan forgiveness for students and graduates who work for these organizations. MFTs may feel ill-equipped to address spiritual issues in therapy at these sites, especially when grappling with ethical concerns. This article delineates a case example in which an MFT attends to spiritual issues when working with a family in a county mental health center. The authors illustrate how a therapist can navigate the ethical dilemmas of this case when working from a Bowenian perspective.     

Well-Being’s Relation to Religiosity and Spirituality in Children and Adolescents in Zambia

The relations among dimensions of subjective well-being (i.e., happiness and life satisfaction), spirituality and religiousness were assessed in children (aged 7–12, n = 391) and adolescents (aged 13–19, n = 902) in Zambia. These participants were sampled from schools in both urban and rural regions that represented a relatively wide range of affluence. Participants self-reported their happiness using the Faces Scale and the Subjective Happiness Scale, and their life satisfaction using the Student Life Satisfaction Scale. The surveys were available in English as well as two local languages, and were delivered in classroom settings. To assess religiosity, participants were asked about the frequency that they attended church and about the importance of religion in their life. To assess spirituality, participants were asked about whether they considered themselves to be a spiritual person and about the nature domain of spirituality (e.g., “I feel connected to nature”). Results indicated that age, gender, grade and religiosity were not strong predictors of children’s well-being. However, spirituality accounted for 21 % of the variance in life satisfaction beyond these demographic variables and religiosity, but did not account for additional variance in happiness. The results were similar for adolescents except that the demographic variables were weakly predictive of their life satisfaction, and religiosity was a modest predictor of their happiness. Spirituality predicted variance in happiness and life satisfaction more so among adolescents than among children. These results confirm earlier work showing that spirituality, but not necessarily religiosity, is associated with children’s and adolescents’ well-being.     

Spirituality and Religion: Neglected Factors in Preventing Veteran Suicide?

The Clay Hunt Suicide Prevention for American Veterans Act, enacted in 2015, aimed to increase access to treatment for U.S. military veterans; however, poor attendance at aftercare and high rates of treatment refusal suggest that, even when treatment is accessible, it may not be acceptable. Often, it is difficult to acknowledge the need for help and to commit to treatment. The stigma of mental illness diminishes the self-respect of individuals with mental health problems and may be especially acute for veterans because of the centrality of resilience in military culture. This stigma also can jeopardize current employment or prospects for future employment. This paper proposes a partial answer to the question, “What more might be done to engage and effectively treat veterans who are at high risk of suicide?” The meaning of spiritual and/or religious expression in human development, well-being, and social functioning has long been of great interest to theorists in disciplines as diverse as sociology, theology, and psychology. Some empirical studies have further suggested that certain religious and/or spiritual beliefs, practices, and/or affiliations may be protective against suicide. This paper (a) summarizes these perspectives, (b) considers how clinical inquiry into the role of religion and/or spirituality in the lives of veterans at high risk of suicide fits into the suicide prevention program of the U.S. Department of Veterans Affairs, and (c) offers specific recommendations to practitioners.     

How,in Our Time,Can We Learn about Spirituality?

A rule of thinking which would absolutely prevent me from acknowledging certain kinds of truth, if those kinds of truth were really there, would be an irrational rule.     

Spirituality in Occupational Therapy: Do We Practice What We Teach?

This mixed-method study examined the responses of 97 occupational therapists on the subject of spirituality in occupational therapy practice. The inclusion of spirituality into the Occupational Therapy Practice Framework (2008) implies that clinicians address spirituality as a component of client-centered practice. This research revealed a gap between education, theory, and practice as evidenced in the quantitative and qualitative data. Although occupational therapy is intended to be holistic, therapists require a more complete understanding of what spirituality is and what the role of the occupational therapist is when addressing spirituality in evaluation or treatment. The discussion of this research provides information for future occupational therapy educators and educational programs as they seek to incorporate the construct of spirituality into curricula.     

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.     

Spirituality and Cognition: Does Spirituality Influence What We Attend to and Remember?

This study investigated how spirituality as a positive life theme might be related to one’s unique style of cognitive processing. Study participants included 80 individuals; 40 older adults and 40 younger adults. Word recall and recognition tasks assessed memory for positive, negative, neutral, and religious words. Results indicated that spirituality does not appear to be related to cognitive bias, but that words with either positive, negative, neutral, or religious connotations are recalled and recognized at different rates.     

Does the Worm Live in the Ground? Reflections on Native American Spirituality

Native American spirituality is described through the 4 basic cultural elements of Medicine, Harmony, Relation, and Vision. Based on these 4 cultural elements, practical implications for counseling are offered concerning greeting, hospitality, silence, space, eye contact, intention, and collaboration.     

Is Spirituality Detrimental to Generativity?

This article examines the relations between religiousness, spirituality, and generativity (concern for the welfare of future generations) in late adulthood using longitudinal life-course data. Religiousness and spirituality were operationalized as distinct but overlapping dimensions of individual difference measuring involvement in traditional and nontraditional religious practices, respectively. In late adulthood, both religiousness and spirituality correlated positively with overall scores on self-report and observer-based measures of generativity. However, whereas religiousness was significantly related to the communal facets of generativity, spirituality was significantly related to its self-expanding aspects. These differences were more pronounced after gender, cohort, social class, and the overlap between religiousness and spirituality were controlled. The respective relations among religiousness, spirituality, and generativity in late adulthood were also observed using religiousness scored in early, and spirituality scored in late-middle, adulthood.     

Kansas Physician Assistants’ Attitudes and Beliefs Regarding Spirituality and Religiosity in Patient Care

Research indicates patients want to discuss spirituality/religious (S/R) beliefs with their healthcare provider. This was a cross-sectional study of Kansas physician assistants (PA) regarding S/R in patient care. Surveys included questions about personal S/R beliefs and attitudes about S/R in patient care. Self-reported religious respondents agreed (92%) they should be aware of patient S/R; 82% agreed they should address it. Agreement with incorporating S/R increased significantly based on patient acuity. This research indicates Kansas PAs’ personal S/R beliefs influence their attitudes toward awareness and addressing patient S/R.     

Spirituality,Religiousness, and Happiness in Children Aged 8–12 Years

The relation between spirituality and happiness was assessed in 320 children aged 8–12 from public and private (i.e., faith-based) schools. Children rated their own spirituality using the Spiritual Well-Being Questionnaire and 11 items selected and modified from the Brief Multidimensional Measurement of Religiousness/Spirituality which reflected the children’s practices and beliefs. Children’s happiness was assessed using self-reports based on the Oxford Happiness Scale short form, the Subjective Happiness Scale, and a single-item measure. Parents also rated their children’s happiness. Children and parents rated the children’s temperament using the emotionality, activity, and sociability temperament survey. Children’s spirituality, but not their religious practices (e.g., attending church, praying, and meditating), was strongly linked to their happiness. Children who were more spiritual were happier. Spirituality accounted for between 3 and 26% of the unique variance in children’s happiness depending on the measures. Temperament was also a predictor of happiness, but spirituality remained a significant predictor of happiness even after removing the variance associated with temperament. The personal (i.e., meaning and value in one’s own life) and communal (quality and depth of inter-personal relationships) domains of spirituality were particularly good predictors of children’s happiness. These results parallel studies of adult happiness and suggest strategies to enhance happiness in children.     

Jewish Physicians’ Beliefs and Practices Regarding Religion/Spirituality in the Clinical Encounter

We used data from a 2003 survey of US physicians to examine differences between Jewish and other religiously affiliated physicians on 4-D of physicians’ beliefs and practices regarding religion and spirituality (R/S) in the clinical encounter. On each dimension, Jewish physicians ascribed less importance to the effect of R/S on health and a lesser role for physicians in addressing R/S issues. These effects were partially mediated by lower levels of religiosity among Jewish physicians and by differences in demographic and practice-level characteristics. The study provides a salient example of how religious affiliation can be an important independent predictor of physicians’ clinically-relevant beliefs and practices.     

Exploring the “New” Frontier of Spirituality in Health Care: Identifying the Dangers

Enthusiasm is growing in nursing and medicine for addressing spirituality and religious needs in patient care. We urge caution and stress the need for greater awareness of the dangers involved. The first danger is the lack of any attention given to how informed consent might be relevant to the topic of patient autonomy in spiritual health care decisions. The second danger is that the major health care providers, nursing and medicine, are not adequately educated to provide such care. The third danger is that we have not yet sufficiently clarified the roles of the various providers and as a consequence coordination of quality spiritual care is in jeopardy.