Parallel dimensions of experience in psychoanalytic psychotherapy of the religious patient.

Abstract

This article proposes a model to conceptualize the parallel or conflicting aspects of anthropocentric (interpersonal) and deocentric (humanand-God) dimensions of religious experience. The model addresses two distinct clinical dilemmas: identification between therapist and patient and implications for the integrity of the patient's religious values; and the general interpretation of religious valuational material.

Spirituality: Towards a theoretical framework

“…This metaphysical position conflicts, however, with the metaphysical perspective of the overwhelming majority of consumers (Gallup & Castelli, 1989;Richards & Bergin, 1997) and a substantial minority of social workers (Sheridan, Bullis, Adcock, Berlin & Miller, 1992;Sheridan, Wilmer & Atcheson, 1994) who generally posit a Divine Being, commonly referred to as God, that in fact exists independently of human perceptions and who is actively involved in human existence (Spero, 1990). Accordingly, in keeping with strengths perspective which stipulates that the perceptions of clients should be trusted unless countervailing evidence suggests otherwise (Saleebey, 1997), this theoretical framework includes the Ultimate as an active agent in fostering salutary outcomes.…”

“…As Spero (1990) observed, much of theoretical work on spirituality implicitly assumes that spiritual experiences are products of mental activity generated by interpersonal relationships (Ellis, 1980;Freud, 1964). This metaphysical position conflicts, however, with the metaphysical perspective of the overwhelming majority of consumers (Gallup & Castelli, 1989;Richards & Bergin, 1997) and a substantial minority of social workers (Sheridan, Bullis, Adcock, Berlin & Miller, 1992;Sheridan, Wilmer & Atcheson, 1994) who generally posit a Divine Being, commonly referred to as God, that in fact exists independently of human perceptions and who is actively involved in human existence (Spero, 1990).…”

“…For the purpose of this paper, spirituality is defined as a relationship with a Transcendent Being (or whatever is considered Ultimate), informed by a certain spiritual tradition, which fosters a sense of meaning, purpose, and mission in life. In turn, this relationship produces fruit, such as altruism, love, forgiveness, etc., which has a discernible effect upon one's relationship to creation, self, others, and the Ultimate (Carroll, 1997;Musick, Koenig, Larson & Matthews, 1998;Sermabeikian, 1994;Spero, 1990).…”

The role of spirituality and Africana womanism in the self-management of chronic conditions among older African Americans

“…"Spirituality," on the other hand, can be defined as a relationship with a Higher Power that fosters a sense of meaning, purpose, and mission in life. In turn, this relationship produces altruism, love, or forgiveness that has a discernable effect on an individual's relationship to self, nature, others, and the ultimate [17,18] . Researchers have acknowledged that spirituality transcends religious boundaries and is the essence of an individual's well-being [19] .…”

Spiritual Genograms: A Generational Approach to Assessing Spirituality

“…While the philosophical underpinnings of traditional genograms are somewhat nebulous (Lewis, 1989), spiritual genograms are informed by what Hoyt (1998) refers to as the constructivist perspective, a collection of postmodern approaches that share a number of underlying assumptions regarding the client/practitioner relationship. More specifically, the constructivist's perspective holds that individuals construct their reality based upon interactions with significant others, both transcendent and temporal (Spero, 1990). Clients are considered to have wisdom and strengths, and consequently, therapeutic goals are co-constructed with an emphasis upon using clients' assets to overcome problems.…”