Exploring the supervision experience of some mainstream counsellors who integrate prayer in counselling

The use of prayer in counselling can be transformational and promote psychological well‐being, but it can be problematic and requires good supervision. A survey conducted into the extent of the use of prayer in counselling revealed that many counsellors do not bring their use of prayer to supervision. The aim of this research was to discover why this may be. Participants were 19 BACP accredited and CMCS approved counsellors who use prayer in their practice. They were interviewed, and data were analysed using interpretative phenomenological analysis. The data indicate that there is not a culture of openness towards the use of prayer. Counsellors do not feel free to explore their practice of prayer because of fear: of not being understood; of being judged; of losing respect and credibility; of being thought of as transgressing; of exposure by the supervisor; of how the supervisor will treat the disclosure; and of condemnation and dismissal of something that is important and precious to the counsellor. The central implication for supervision is the need to create a culture of openness and a collaborative working alliance where all aspects of the counselling process can be explored with appropriate theoretical consideration and personal challenge, and where the supervisee feels accepted, able and open to exploring all aspects of the work with the supervisor. This prevents unethical practice, protects the client and enables consistency of work.     

Learning from experience in case conference: A Bionian approach to teaching and consulting

In case conferences as well as didactic seminars, the power of the group can bring psychoanalytic education to life. However, primitive anxieties activated by group dynamics may also interfere with teaching and learning. The authors offer the example of a stalemated private practice case conference that had unconsciously organized against learning as the members began to read Bion's work. The case conference leader, an analyst, presented her case conference, which was mired in basic assumption dependency dynamics, to our peer consultation group. Drawing upon Bion's early contributions on groups, as well as his later ideas about thinking and mental growth, the peer group facilitated the case conference's return to work-group functioning and learning from experience. Activated in the peer group, commensal container↔contained processes gradually spread throughout the entire relational system of peer group, case-conference leader, case-conference members, and patients. This example underscores the importance of promoting within our institutes a culture in which faculty view themselves as part of an evolving intersubjective matrix that works to foster the containing capacities of candidates, patients, and faculty alike.     

The Scientist-Practitioner Model: Now More Than Ever

The scientist-practitioner model has been fundamental to the field of professional psychology for over 50 years. Although other training models have been offered in an attempt to improve training or meet other needs, we view many of the changes suggested by these models as consistent with the original intent of scientist-practitioner training. We argue that the reciprocal effects of science and practice within this model, if appropriately integrated, remain an excellent fit for integrating science and practice and enhancing the quality of both the practice and science of psychology. We address some of the problems with how the model has been implemented and offer recommendations for ways to enhance science and practice integration. Finally, we describe some of the mechanisms we have used to put these principles into practice in our counseling psychology training program.     

Sweet Gifts: A Jewish Response to Gilbert Meilaender

Judaism, like Gilbert Meilaender, analogizes food and sex. Traditionally, Judaism saw the primary purpose of sex as procreation, the fulfillment of a Biblical mandate. It did not, however, link sex to the Garden of Eden story, and it acknowledged that sex was also important for couples' bonding. While Meilaender sees bonding as a value co-equal with procreation, Judaism traditionally kept procreation as the primary goal. Couples were encouraged to have sex when infertile and were permitted contraception when pregnancy endangered life, but whenever possible, they were directed to also have sex for procreation. Many modern rabbis, in agreement with Meilaender, permit contraception in order to foster bonding as a separate goal of sex. However, reproductive technology is seen, in Judaism, as partnership with God, allowing for a process of birth that is as natural as the process of producing food by farming. Last, when sex is permitted, Judaism celebrate the joy attendant to sex as a Divine gift.     

Where do counsellors in private practice receive their support? A pilot study

Background: Previous research suggests that independent practitioners should ensure that they attend to self-care, and the requirement for self-care is written into ethical practice requirements. Aims: To explore whether or how counsellors in private practice received support, and if so from where. Method: A survey questionnaire containing 29 questions was sent to 525 recipients. Results: 31 questionnaires were completed. The results from these questionnaires indicated that support was primarily received through supervision. Discussion: The support needs of private practitioners are discussed in the context of a very low response rate. The researcher considers factors that might have led to this response rate, as well as reflecting on the study design.     

An eight-eyed version of Hawkins and Shohet's clinical supervision model: the addition of the cognitive analytic therapy concept of the ‘observing eye/I’ as the ‘observing us’

This paper proposes incorporating the concept of the ‘observing eye/I’, from cognitive analytic therapy (CAT), to Hawkins and Shohet's seven modes of supervision, comprising their transtheoretical model of supervision. Each mode is described alongside explicit examples relating to CAT. This modification using a key idea from CAT (in the form of the addition of a Mode 8 ‘observing us’) enhances the model's utility in supervisory practice. With this adaptation, the model could also be used, with greater breadth and depth, in therapies where the primary focus is not relational. The collaboratively reflexive ‘observing us’ ensures that the very process of supervision is effectively monitored and attended to. The inclusion of this eighth level leads to more formal emphasis on the meta communication and meta commentary levels in supervision.     

The competent psychoanalytic supervisor: Some thoughts about supervision competences for accountable practice and training

What are the competences required to satisfactorily practice effective or “good enough” psychoanalytic supervision? In this paper, I would like to consider that question. Over the past approximate 15-year period, increasing attention has been directed toward more specifically identifying and defining the components of competent psychoanalytic practice. But any parallel attention toward identifying and defining the components of competent psychoanalytic supervision practice has, in comparison, been sorely limited if not virtually absent. If we are to best practice competent psychoanalytic supervision and best train future psychoanalytic supervisors for competent practice, effort needs to be made to concretely delineate the competences that are requisite for such practice. In what follows, I present and adapt six broad-based families of internationally relevant supervision competence areas for use in psychoanalytic supervision: (1) knowledge about/understanding of psychoanalytic supervision models, methods, and intervention; (2) knowledge about/skill in attending to matters of ethical, legal, and professional concern; (3) knowledge about/skill in managing psychoanalytic supervision relationship processes; (4) knowledge about/skill in conducting psychoanalytic supervisory assessment and evaluation; (5) knowledge about/skill in fostering attention to difference and diversity; and (6) openness to/utilization of a self-reflective, self-assessment stance in psychoanalytic supervision. Although by no means an exhaustive list, 30 supervision competences (five per family) are proposed as significant for guiding competent psychoanalytic supervision practice and supervisor training, and a brief explanatory comment is offered in support of each broad-based family of competences.     

Supervisor social skill and supervision outcome

Background: The practice of clinical supervision is considered an effective procedure to achieve a variety of professional outcomes for supervisees. Supervisory alliance mediates many of the learning outcomes thought important for effective supervision. Therefore, it is important to identity supervisor characteristics that relate to the capacity to develop a positive supervisory alliance and achieve supervision outcome. Aim: Supervisor interpersonal skill was investigated as a characteristic involved with both supervisee assessment of supervisory alliance and learning outcomes of supervision. Method: Forty supervisors completed assessments for interpersonal skill and provided 8 sessions of supervision to 50 supervisees. Supervisees completed assessments for supervisory alliance and supervision evaluation. Findings: Supervisor interpersonal skill predicted supervisee rated supervisory alliance and supervision outcome. Implications: Supervisor interpersonal skill is important for the capacity to develop a positive supervisory alliance and manage the learning environment of supervision.     

Ethical Issues in Doctoral Supervision: The Perspectives of PhD Students in the Natural and Behavioral Sciences

Our aim was to identify the ethical issues faced by students in the behavioral and natural sciences during their doctoral programmes. The participants were 28 PhD students who were interviewed about their doctoral study and supervision experiences. We identified a total of 102 ethical issues compromising the principles of nonmaleficence, beneficence, autonomy, justice, or fidelity. There were some differences in emphases, with the students in the behavioral sciences displaying a broader range of ethical compromises than the students in the natural sciences. Ethical problems emerged in the individual supervisor–student relationships, but often problems involving the scholarly community appeared in the background.