The need for cultural characteristics to be addressed in supervision is discussed as a way of dealing with both opportunities and obstacles that may exist. The VISION model of cultural responsiveness is described as a practical means of supervisors exploring multicultural issues in the supervisory relationship.La necesidad de discutir las caracteristicas culturales en la supervision es presentada como una forma de tratar tanto con las oportunidades y 10s obstaculos que puedan existir. El modelo responsivo cultural VISION se describe como una forma practica para que supervisores exploren temas multiculturales en la relacion de supervision.nce, at the outset of supervision with a supervisee (European American) who was culturally different from me (first author, Native American), she 0 jokingly said to me, "If this is supervision, then that means that you are going to have 'super-vision' and point out everything that I do wrong?" We both laughed a little, and I assured her that I had no super powers, nor could I fly. "Actually, my job," I told her, "is to point out what you do right so that you do more of that and less of whatever is not working. So if you will keep yourself open, then I will do the same, and we will work on this together, and make you the most effective counselor possible.'' She agreed. We started talking about our supervisory relationship and how our respective cultures (difference in gender, race, cultural heritage, life experiences) might influence our percep-

The purpose of this article is to introduce the content taught by the second author in a class titled "Spirituality and Counseling" and to evaluate its effectiveness in increasing students' confidence in integrating spirituality in counseling. Specific interventions taught included the focusing method, a forgiveness model, the prayer wheel, and meditation. Results of the pilot study are reported, and implications for future classes are discussed.umerous articles and books have recently been written suggesting the efficacy of incorporating spirituality in medicine (Benson

The Association for Assessment in Counseling's Committee on Assessment and Training in Addictions Counseling conducted a survey of Master Addictions Counselors (MACs) certified by the National Board for Certified Counselors. The intent of the survey was to identify which standardized assessment instruments were most frequently used by MACs and perceived to be most important in their substance abuse practices. This article describes survey results and provides training and practice recommendations.

The purpose of this article is to describe how the dimension of spirituality can be added to an existing counseling t h e o y , multimodal therapy (MMT; A. A. Lazarus, 2984) Westgate, 1996), yet many mental health professionals, including counselors, lack the necessary training for working with spiritual experiences therapeutically (Hinterkopf, 1994;Russo, 1984; Theodore, 1984). A national survey of counselor education programs indicated little integration of religious and spiritual issues in counselor training (Kelly, 1994).Ignoring clients' religious and spiritual beliefs can decrease the efficacy of counseling and lead to premature termination (Propst, 1980). It is estimated that 95% of Americans believe in God (Baker, 1997) and 82% believe in the h e a h g power of personal prayer (Walhs, 1996). In a study conducted by Morrow, Worthington, and McCullough (1993), participants observing videotaped counseling sessions believed that the client whose religious and spiritual values were supported by the counselor would improve more than the client whose values were challenged. In a study conducted by Propst (1980), relipous individuals suffering from mild depression benefited more !?om a religrous imagery treatment than from a nonreligious imagery treatment. Thus, encouraging clients to discuss their spiritual beliefs can affect counsehg positively. Several authors have documented their successes and provided examples of the incorporation of spirituality in the counseling process. Frame and Williams (1996) discussed different ways of integrating spirituality into counseling African American clients. Smith (1993) explored the religous and spiritual needs of the dying in the counsehg process. Prest and Keller (1993) provided several clinical examples in their incorporation of spirituality in family therapy. Hinterkopf (1994) provided an eloquent integration of spirituality into the counseling process using Gendlin's (1969Gendlin's ( ,1981 experiential focusing method. Finally, Chandler et al. (1992) described specific strategies (e.g., meditation, visualization, and yoga) that can be used to foster spiritual development.Despite the importance of spirituahty, counseling students receive little, if any, training in how to incorporate spirituality into the counseling session (Kelly, 1994). As a result, it is our intention to describe how spirituality could be integrated into an existing theory. Because multimodal therapy (MMT;A. A. Lazarus, 1984) is a multi&mensional model used to assess and treat many aspects of a person's life, spirituality can be easily incorporated into this holistic approach. Research indicates the efficacy of using MMT for assessment and treatment planning (Keat, 1979;A. A. Lazarus, 1985A. A. Lazarus, ,1986 A. A. Lazarus, ,1990C. N. Lazarus, 1991; Martin-Causey & Hmkle, 1995; Welkel, 1989 Welkel, ,1990. Furthermore, because research suggests that a thorough assessment enhances counsehg outcomes (Nelson & Neufeldt, 1996), using MMT in counsehg is warranted.This article begins with an overview...

Prostate cancer is prevalent in the United States today and has a far-reaching effect on men and their relationships. Being diagnosed with and treated for prostate cancer often causes men to experience side effects that induce physical, emotional, and social change. Counselors need to be aware of prostate cancer's impact on men and their families.