A template for Spirituality in the counselling process

By Kristy Vickery, Dip. Prof. Couns., M.A.I.P.C

INTRODUCTION

The relationship between issues of spirituality and the counseling process is clear and tangibly linked. The only reason we need ask this question is because within the mainstream, empirically supported counselling profession, no clear consensus of what spirituality means to the counselling relationship has been reached (Cameron, 1993). Confusion and differing interpretations are failing the needs of a growing culture.

My goal in this paper is not to offer yet another set of definitions or orientations within which to practice rules but to suggest a shift in the context within which theory operates. I will explore the concept of spirituality, and suggest the reasons behind the need of clients for spiritual work in counseling, thus proving its relevance and appropriateness to the process. I further seek to prove that spiritual counselling is an emerging orientation in its own right. I will review some current trends and offer my personal view and summary.

Answers to the questions are supported by philosophical works and transcripts, counselling study and professional publications. Evidence of trend swings is sourced from textbook studies, professional literature reviews, and professional publications and viewpoints.

ISSUES OF SPIRITUALITY

The deepest questions human beings have been asking themselves are still awaiting answers: What is the meaning of life? What is the meaning of my life? Is there a God? What makes me happy, and why? How do I live my life? Why am I like this? What makes me tick? How can I find love, peace, harmony?

We are all fascinated by the mysteries of the universe, and sooner or later will ask these questions of ourselves. Embarking on a search for answers to these most meaningful and fundamental of questions is a beautiful phenomenon, and allows us a beautiful possibility. The possibility to be fulfilled. We cry, we rejoice, we look for love, we seek satisfaction, joy fulfillment. We have a natural affinity for feeling peace, tranquility, contentment (Maharaji, 2004). Essentially this makes us spiritual creatures, so is the essence of our understanding of what spirituality is (Maharaji, 2004), a search for fulfillment of purpose. Human Beings have a specific longing to find meaning and value in what they do and experience (Marshall & Zohar, 2000). Since the beginning of time it has been so. Ever since the dawn of humankind, there have been rituals, song and dance and everyday habits based around how humans believe they are menat to live their lives, ‘meant to’ as in accordance with, what we believe our origins call for. We try to behave in line with a Divine Will that permeates existence and is the source of all life, an intelligent and common essence beyond our grasp of comprehension. That we can now even question or need to examine the tendency to do so is a statement that we are moving away from this previously engrained part of our lives.

Current research suggests that we need to make space for spiritual reality in our lives, as over 75% of the world’s population is affected in some way by spiritual or religious beliefs, views, and values. The majority of people believe in God or a Supreme Being, and a life after death (Schmid, 2002). First world countries have achieved a comfortable style of survival-material wellbeing- where existentially they don’t need to believe in God or a Supreme Being, but are still looking for that meaning. They want more because they don’t find meaning in the context of material, immediate, selfish manipulation of things and experience and others. The fundamental crisis of our times is a spiritual one, in that we lack spiritual fulfillment which is giving rise to our existential problems. The way in which western society has progressed may be the result of the unfulfilled need for spiritual connection. The European Renaissance began when society lost faith in the ability of medieval churchmen to describe humankind’s spiritual reality and destiny. The meaning and purpose embedded in the necessities and traditions of daily life were no longer religiously addressed, as a mandate for science to investigate the world around us was borne. Science, however, focused solely on discovering the forces thought to be governing our world. The certainty of the purpose of human life was insecure, so a new secular preoccupation emerged. This Industrial Revolution saw major technological gains, and us reasoning ourselves away from the need for spiritual knowledge, nature, and our fellow creatures. In our great technological leap forward, we left traditional culture and its values behind: concentration on acts of doing, getting, spending, and the importance of the individual are by-products of our preoccupation with raising our standard of living and sense of economic security.

Spiritually, we have gotten nowhere. The answers to our spiritual questions cannot be found by using scientific measures but by exploring imagination and intuitive insight.

RELEVENCE

“In the last decade of a century that has witnessed the “triumph of the therapeutic” in mainstream culture, psychotherapy….is facing a crisis of public confidence….the crisis is over psychotherapy’s ability to speak to the profound social and moral problems of our day” (Doherty, 1995).

The need for spiritual counseling does exist within our context of living- the system is failing us. People come to get help because they are in crisis, have troubles, fears, doubts, difficulties, frustrations or concerns. They have not problems but problem situations; complex situations in living that they aren’t handling well. To our client, it doesn’t matter from what theory orientation we practice from- much practice cuts across theory lines anyway (Doherty, 1995). Theoretical grounding, however, clearly influences the way in which the counsellor fosters the therapeutic relationship. That is, the way the counsellor views the context within which she will ‘categorize’ and assimilate the problem situation within which the client presents. Issues of the relationship are for the most part transtheoretical. Underlying the total process is the counsellor’s view of the world (Hendrick, 1995). What matters to the client is the meaning they assign to their situation. The counsellor must alter her theoretical orientation to one that is ‘meaning centered’, and see that the value of the meaning that the client assigns to her situation holds the motivation for change.

A strong sense of meaning is associated with life satisfaction, according to recent empirical research (Schmid, 2002), and a person’s ability to deal with life challenges is influenced by the framework with which they assign to their life. This framework is influenced by a person’s religious and spiritual beliefs. Current research tells us that a great majority of counselling clients are affected in some way by spiritual beliefs, views and values, and believe in a God or a Supreme Being and a life after death (Scmid, 2002). So even though traditional counselling theories have scientifically measurable, empirical evidence to support them, and so are a huge part of the study of human behavior and psychotherapy, changes in counselling practice can address the spiritual angle with which most people assign to their lives. “Every life is progressively centered about some fundamental set of meanings and values…” (Fowler, 1981).

APPROPRIATENESS

A need of our clients is not being met. Because of this, there is a large number of people turning to fringe spiritual and religious counselling services. This is a widely agreed danger (Scmid, 2002), that its concept is open to definition and perhaps always will be, and as yet there is no clear consensus on the nature of spiritual counselling (Fook, 1993). Therefore, there will always be inherent danger for some therapists attempting to practice spiritual counselling without a definitive framework. What this means in practice is that the volatile nature of the discussion of religious and spiritual beliefs may never be a provable and measurable quantity by science. We can all take notes from the empirical evidence that supports other theoretical orientations, but spiritual counselling perspective requires, funnily enough, a leap of faith. The context within which counsellors are trained in, is different. Clients are pushing this change in context. A counsellor practices from a specific theoretical perspective according to their orientation and/or the observable needs of the client, to aid him in finding solutions to the problem situation. There is a basic framework within which the counsellor practices the theoretical perspective:

Stage 1: Assessment

• Establish rapport
• Gather information about presenting issues. Strategies used should reflect the therapeutic approach of the therapy.
• Draw out additional information
• Formulate an assessment of the clients concerns
• Define goals

Stage 2: Intervention

• Implement actions to accomplish goals
• Monitor progress and highlight barriers to goal achievement
• Evaluate goal achievement

Stage 3: Termination

• Bring about successful endings

Obviously, Spiritual Counselling can be practiced within these guidelines. There are no value judgments in these counselling guidelines, so any counsellor wishing to practice can be assured of a framework. Spiritual counselling theory is just another way to aid the client in reframing his experience in a way that helps him, at the most basic level, feel happy. Counselling is broadly based on anthroposophical and humanistic philosophy- what we can observe- whereas spiritual counselling is a ‘personal relatedness to existence’ discipline (Freke, 2000). It attempts to address the situation holistically- the mind, thought, and consciousness of the client. It seems to have roots in developmental psychology; how we develop meaning, faith, and therefore make sense of issues of spirituality. The works of Erik Erikson, Lawrence Kohlberg and Jean Piaget are credited for pioneering the spiritual counselling approaches (Schmid, 2002). The counsellor practices according to this orientation and/or the observable needs of the client, to aid him in finding solutions to the problem situation.

CURRENT TRENDS

Three main adoptions of spiritual counselling exist, though there are many. Transpersonal Psychology attempts to include dimensions that are ‘beyond the person’ in counselling. They include transcending the lower ego state of consciousness to discover deeper nature; channeling; body-mind work; mystical experiences; meditation; spiritual development; and awareness.

“Transpersonal Psychology acknowledges the reality and importance of non-rational modes of knowing, but separates itself from uncritical adoption of New Age beliefs” (Schmid, 2002).

Transpersonal Psychology revolves around ideals of a greater connectedness with others, nature, and the true essence of oneself. Those practicing Transpersonal Psychology are likely to encourage intuitive expression, contemplation, and teach integrative awareness and expression. Transpersonal Psychology attempts to merge with traditional psychology as an expression of contemplation of overlaying modes of being. Out of the spiritual counselling theories, Transpersonal Psychology is the most popular and quickest growing in mainstream society, probably due to its related practice in many fields, not just counselling. This may have something to do with its acceptance, as well as the fact that it seems to correlate with Freudian teachings about consciousness, ego, and superego. It has yet to be formally recognized, but a foundation of an academic section as well as a foundation for the related areas of Consciousness and Experiential Psychology was approved by the British Psychological Society in 1997 (Schmid, 2002).

Biblical Counselling Concepts- Faith Development is a fundamental yet infinitely varied concept based on Lifespan Development Psychology. Clients share their ways of seeing life, their values, and what is important to them in relation to how God permeates life and existence, so shaping their perspectives, values and lifestyle (Fowler, 1981 & Cameron, 1993). The angle with which the counsellor facilitates is dependent on the beliefs of the religious structure, clients encouraged to view problem situations from the fundamental values of the church. From religion to religion and church to church this varies, those practicing the methods range from counsellors trained by the church in church values, to long term members of the church, to clergymen relating lessons from the bible, deemed relevant to the clients situation (Cameron, 1993). Fundamental Counselling practice is widespread in that it peddles certainty- rules to obey for people who want to be told what to do (Cameron, 1993).

Humanistic Psychology- Humanistic Psychology is the first and most accepted by science. Humanistic Psychology emerged as a backlash against the dehumanizing focus of behavioural and psychodynamic counselling orientations. Humanistic Psychology emphasizes the unique qualities of individuals, their freedom and potential for growth. The focus is on positive assets and psychological health, the emotional entity of the person, and demonstration of the potential that a fully functioning human being can express. Underlying the total process is the quality of the therapeutic relationship. Humanistic counsellors believe that there is dignity and richness in human life which is unaccounted for in traditional ‘mechanical’ theories. Humanistic orientation is recognized as a formal theory, the third side to the theories of lifespan development.

A CRITIQUE OF CURRENT TRENDS

Perhaps the most major concern surrounding the debate of Spiritual Counselling is that it is an unprovable science (at least as yet). Spiritual Counselling theories have a lot less empirical evidence to support them than traditional scientific approaches that have become a huge part of the study of human behavior and psychotherapy. Believers and followers of the trend have no set theoretical guidelines and empirical research to follow. This has created the fringe religious and spiritual practices already briefly mentioned. If we consider this further, it becomes obvious there are ethical and practical considerations for otherwise well meaning counsellors, and downright dangers for ‘hangers on’ wanting to cash in on a rapidly growing market.

However, Spiritual Counselling is not susceptible to rational explanation, spiritual truth is something you feel, unique to the individual. It is different things to different people , but just because we cannot harness and set rules for it, does not justify its dismissal. It is important to realize that all philosophies are mental fabrications. There has never been a single doctrine by which one could enter the true essence of things (Nagarjuna, Buddhist Sage). The answers to these questions cannot be found by using scientific measures but by exploring imagination, intuitive insight and consciousness. This is the change in context that I have suggested. We live, think, act, and educate ourselves within a set of rules that our mind obeys. The methods that we use to help our clients work through difficulties do not need to change, merely the awareness behind them, and the intention and understanding not only of the role our minds play in our lives but our souls.

That said, Spiritual Counselling isn’t for every client or even every counsellor. Perhaps it is best, (in the authors opinion) to pick and choose the appropriate approach for the appropriate situation with care, heart, and awareness, and do so in whatever way the therapeutic relationship is most comfortable with. A broader range of explanations and interventions will maximize the potential for helping a person, and familiarity with a number of theoretical viewpoints will also help keep counsellors critical of their own assumptions.

OPINION AND SUMMARY

This paper called for, among other things, ‘extensive data and findings’ to be presented in a factual, non-judgmental way. These two tasks, for ths topic, were probably one of the hardest I have done. I don’t know if it will receive a ‘pass’. Many times I considered changing topics, as the information found on others was easily and quickly abundant. Yet, I could not. I realize that this paper has come across as an emotive plea for recognition of an unrecognizable to science topic. The way in which it has asked to be written is an exact example of the context I have professed needs to change. I wrote and rewrote this article over two dozen times. It did not, does not, resonate in a way that convinces the scientific mind to come around to the point of view that Spiritual Counselling is appropriate or relevant to counselling goals, due to the lack of evidence, empirical, factual, accountable, provable knowledge. It was fascinating, frustrating, utterly mentally and emotionally tiring to try to research and write for the skeptic, because it is mostly skeptics writing the research. This proved my historical and cultural reasoning for readiness at least. There is truth in things not seeable to the eye or even provable by science, just known to the heart. I believe that collectively more and more people realize this.

The essence of Spiritual Counselling cannot be pinpointed and formatted like other counselling theories because it is so personal an understanding. The content of what our clients are saying is the same but the context is different. We need to realize that science is a tool not a dogma. We need to live differently so we can trust that we don’t have to have rules for everything. Rules unfortunately seem to be created as a guide for the slowest of us, harsh as it may be. Somehow though, we all got caught up in thinking this was the only way. I even speak in a way that allows you the scientist, you the skeptic reader to dismiss the truth behind my words- it doesn’t fit your context. Or, you will see a glimmer of something, and it is these people that are leading the ‘Spiritual Path’ and will forge what may be one of the grandest things to ever happen to the world. In the words of Maharaji (2004), ‘Let there be a clear understanding that what you are looking for is inside of you.’  

References

Cameron, P. (1993). Necessary Heresies-Alternatives to Fundamentalism. NSW University Press, Australia.

Doherty, W.J. (1995). Soul Searching- Why Psychotherapy must promote moral responsibility. Basic Books, USA.

Egan, G. (1994). The skilled helper- A problem management approach to helping. Fifth Edition, Brooks/Cole Publishing Company California.

Evans, D, & Zarate, O. (1999). Introducing Evolutionary Psychology. Icon Books Ltd, United Kingdom.

Freke, T. (2000). Spiritual Traditions-Essential Teachings to Transform your Life. Stirling Publishing Company Inc, New York.

Fowler, J. W. (1981). Stages of Faith- The Psychology of Human Development & the Quest for Meaning. Harper Collins, Australia.

Fook, J. (1993). Radical Casework- A Theory of Practice. Allen & Unwin Pty Ltd, Australia.

Garrett, J & S(Ed). (2000). Personality and Human Development. First Edition, Australian Institute of Professional Counsellors, Australia.

Hendrick, S. (1995). Close Relationships: What Couple Therapists can learn. Brooks/Cole Publishing Company, USA.

Living Now, (2004). A Message of Hope. Living Now Publishing Pty Ltd, Living Now Newsletter, April 2004, Issue 61, page 20.

Marshall, M. & Zohar, D. (2000). Connecting with our Spiritual Intelligence. Bloomsbury Publishers, London/ New York.

Schmid, S. (2002). Transpersonal Psychology- Are religious and spiritual world views and values relevant to Professional Counselling? Part 1. The Professional Counsellor Newsletter, Issue 1, Page 6. Australian Institute of Professional Counsellors, Australia.

Schmid, S. (2002). Transpersonal Psychology- Are religious and spiritual world views and values relevant to Professional Counselling? Part 2. The Professional Counsellor Newsletter, Issue 2, Page 6. Australian Institute of Professional Counsellors, Australia.

Turner, J.S. & Helms, B.D. (1995). Theories of Lifespan Development. Fifth Edition, Harcourt Brace College Publishers, USA.

Wilber, K. (2000). A Theory of Everything. Shambhala Publications, Boston.

Web Sites:

www.geocities.com/actspiritualists/csa.htm

www.psychologyofmind.com

www.tprf.org

www.maharaji.net

www.contactinfo.net