The therapeutic alliance in couples therapy: clinical considerations

This article presents clinical considerations about the therapeutic alliance in couples therapy, stimulated by pertinent new research findings reported in this issue. A loyalty dimension of the couple's relationship is described, as well as its influence on the therapeutic alliance in couples therapy. The therapist's establishment of a "meta-alliance" with the couple around their loyalty conflicts, avoidance of splits and disruptions, and prioritization of marital distress (versus individual symptoms) as the primary focus of treatment all serve to solidify the therapeutic alliance. In addition, identifying the partners' early family-of-origin distress can help predict and respond to strains in the therapeutic alliance that may occur later in therapy. Finally, the therapist helping the couple to balance their relational power differences in therapy and to address their concerns about the impact of the therapist's gender also strengthens their therapeutic alliance. A clinical case and vignettes are included to illustrate these issues.     

The Oneness Beliefs Scale: Connecting Spirituality with Pro‐Environmental Behavior

The inherent unity of all phenomena, or oneness, is a central concept of mysticism, but there have heretofore been no measures of oneness beliefs. We developed the Oneness Beliefs Scale, with spiritual and physical oneness subscales. The spiritual oneness subscale fills a need in the field for a short, reliable measure of spirituality not characterized by the language of traditional Western religiousness. The physical oneness subscale allows researchers to juxtapose spiritual beliefs with a nonspiritual, materialist counterpart. We found that spiritual oneness beliefs were more strongly related to mystic experiences and spirituality than to traditional religiousness. Physical oneness was not strongly associated with either religiousness or spirituality. Both spiritual and physical oneness were positively associated with pro‐environmental attitudes but not with depression, anxiety, or negative affect. Spiritual oneness was a better predictor of pro‐environmental attitudes than was religiousness. Spiritual oneness also predicted donating to a pro‐environmental group, making this to our knowledge the first empirical study to show a positive association between a religion or spirituality measure and observed, rather than self‐reported, pro‐environmental behavior.     

A Creative Model: The Three-Selves

This article presents a Three-Selves Model illuminating ways the self can be expressed: closed, absorbent, and flexible. This model integrates three counseling approaches which are described, and a creative poster is offered to illustrate the model. Then, the model is applied to a hypothetical case to reveal how the model can promote awareness, congruence, and choice.     

Why did Bodhidharma go to the east? Buddhism’s struggle with the mind in the world

This question—why did Bodhidharma come from the West?— is ubiquitous in Chinese Ch’an Buddhist literature. Though some see it as an arbitrary question intended merely as an opener to obscure puzzles, I think it represents a genuine intellectual puzzle: Why did Bodhidharma come from theWest—that is, fromIndia? Why couldn’tChina with its rich literary and philosophical tradition have given rise to Buddhism? We will approach that question, but I prefer to do so backwards. I want to ask instead, “why was it so fortuitous for the development of Buddhist philosophy that Bodhidharma wentEast? I will argue that by doing so he gave a trajectory to Buddhist thought about the mind and knowledge that allows certain issues that are obscure in Indo-Tibetan Buddhism, despite their centrality to the Buddhist critique of Indian orthodoxy, to come into sharper relief, and hence to complete a project begun, but not completable, in that Indo-European context.