Values, spirituality, and psychotherapy.

Tjeltveit, Alan C.

doi:10.1037/10327-007

Cited by 33 publications

(19 citation statements)

References 33 publications

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“…141). Richards et al (2006) concluded that by helping clients reflect on their core spiritual values and by accessing the spiritual resources in their lives (beliefs, values, practices and community), practitioners can help clients cope, heal and grow. Hindu values resonate with these empirically based therapeutic values and can form pivotal focal points for enabling dharmic and psychosocial transformation.…”

Section: Karma Dharma and Mokshamentioning

confidence: 98%

Glimpses of ancient hindu spirituality: areas for integrative therapeutic intervention

Bhagwan¹

2012

Journal of Social Work Practice

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There is a paucity of scholarly work on Hindu spirituality in a social work context. For practitioners to be competent when working with Hindus, a deeper understanding of the beliefs and practices that underpin their faith and their use of ancient Indian healing practices when confronted with problems is critical. This paper journeys into Hindu sacred scriptures, prayer and worship rituals, astrology, ayurveda and meditation and explores their potential to create integrative synergies with conventional social work therapy. It also highlights the important role of the Guru in the fabric of Hindu healing and the importance of validating this together with the other realms of Hindu spirituality in practice.

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Section: Karma Dharma and Mokshamentioning

confidence: 98%

Glimpses of ancient hindu spirituality: areas for integrative therapeutic intervention

Bhagwan¹

2012

Journal of Social Work Practice

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“…The problem is that most observers now agree that therapist values are inescapable (e.g., Bergin, 1980;London, 1986;Slife, in press). The values of the therapist are generally recognized as not only pervading the therapy session but also inevitably influencing the client (Bergin, Payne, & Richards, 1996;Slife & Reber, in press;Tjeltveit, 1999). A sure sign of therapy difficulty is major value conflicts between clients and counselors.…”

Section: Independence Of Religionmentioning

confidence: 99%

“…Counselors should see such disagreement as a potentially productive part of the therapy interaction (Bergin, 1985;Richards & Bergin, 1997;Richards, Rector, & Tjeltveit, 1999) This approach acknowledges the inevitability of counselor influence on clients but decreases the likelihood that inappropriate "values imposition" will occur.…”

Section: Avoiding Values Impositionmentioning

confidence: 99%

How Separable Are Spirituality and Theology in Psychotherapy?

Slife

Richards

2001

Counseling and Values

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The authors respond to D. A. Helminiak's (2001) article "Treating Spiritual Issues in Secular Psychotherapy." They focus particularly on Helminiak's argument for secular spirituality (whether spirituality can be independent of theologyheligion) and his inherent biases in discussing the nature and existence of spirituality. The authors argue that all spiritual conceptions have theological implications-and thus a theology, broadly definedand that theology, in this sense, pervades the theory and practice of all psychotherapists, whether or not they are religious. W We are sympathetic to Helminiak's basic thrust "that spirituality is inherently relevant to psychotherapy" (p. 163) and agree that a formal conceptualization of spirituality is important to therapy. We view his article as advancing the dialogue about this conceptualization in provocative and productive ways.However, like any advance in a relatively new dialogue, this article raises as many issues as it resolves. We believe that one of the most difficult issues is spirituality's traditional tie to theology. Specifically, how "independent of, yet open to" religion (p. 163) is Helminiak's approach to spirituality? He contends that his notion of secular spirituality is universal and, thus, nonpartisan or neutral to all forms of spirituality. But, is it? Helminiak makes a valiant effort to attain universality and neutrality, but, as we will attempt to show, he ultimately champions a particular theology and, thus, a particular spirituality. His effort is so thorough, however, that it begs the broader question of whether spirituality can be independent of theology. Certainly, if spirituality cannot be independent of theology, then many of Helminiak's central propositions must be questioned.Our purpose, then, is to explore this issue more fully. We first ask the question, What does Helminiak mean by the independence of his spirituality conception from religion? Particularly, does such independence imply that his conception avoids positions and biases that are relevant to the existence and nature of God? To answer these questions, we first delineate the theoretical assumptions that underlie, but are not completely acknowledged, in Helminiak's conception. Then, we examine what implications, if any, these Brent D. Slife is a professor of psychology, and P. Scott Richards is a professor of counseling psychology, both at Brigham Young University, Provo, Utah. Correspondence regarding this article should be sent to Brent

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“…Practitioners must be careful not to impose or otherwise coerce clients into accepting their values. Richards, Rector, and Tjeltveit (1999) provide a concise overview of the intersect between values and spirituality in the clinical setting, along with helpful suggestions for safeguarding clients' rights in the area of autonomy. As supplemental reading to raise awareness concerning value differences, Jafari (1993) offers an Islamic view that helps to illustrate how the values associated with the Enlightenment-based Western counseling project may differ from the values associated with some faith-based perspectives.…”

Section: Ethics and Valuesmentioning

confidence: 99%

Equipping Social Workers to Address Spirituality in Practice Settings: AModel Curriculum

Hodge¹

2002

ASW

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While there is growing interest in incorporating clients' spiritual beliefs and values into social work practice, several studies have shown that social workers lack the necessary training to address spiritual issues in a culturally competent manner. This paper addresses this need by providing an annotated spirituality training course for use in various settings. Topics or domains covered in the curriculum include ethics and values, research and theory on spirituality, the nation's spiritual demographics, the cultures of major spiritual traditions, value conflicts, spiritual interventions, assessment approaches, and the rights of spiritual believers. A number of potential assignments are offered, which are designed to promote practitioner self-awareness, respect for spiritual diversity, and an enhanced ability to assess and operationalize spiritual strengths to ameliorate problems in practice settings.

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Values, spirituality, and psychotherapy.

Abstract: There is growing empirical evidence that people's spiritual values and behaviors can promote physical and psychological coping, healing, and

Cited by 33 publications

References 33 publications

Glimpses of ancient hindu spirituality: areas for integrative therapeutic intervention

Glimpses of ancient hindu spirituality: areas for integrative therapeutic intervention

How Separable Are Spirituality and Theology in Psychotherapy?

Equipping Social Workers to Address Spirituality in Practice Settings: AModel Curriculum

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