Tag Archives: spirituality

Counseling and Psychotherapy Theory and Practice

Adlerian Spirituality

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John and Jon on M

In these uncertain times, I know you’ve been wondering about the future. You’re probably asking, “Who will prevail in the 2018 midterm elections?” “Will the evil New England Patriots win the Super Bowl again?” and “When will the coveted 3rd edition of Counseling and Psychotherapy Theories in Context and Practice finally be available?”

Predicting the future is complicated. My psychic powers tell me that the answers to those first two questions remain uncertain and are dependent upon various intervening events such as Hillary’s emails, the battle between fake and real news, economic inflation (as well as inflation of various footballs), and the health and well-being of several very old quarterbacks. However, based on the fact that Saturn has entered my 4th House and is dropping a psychological anchor, I can say with confidence that the 3rd edition of our theories textbook is coming soon . . . probably in April, 2018.

In the run-up (as the Brits like to say) to the publication of T3 (Theories, 3rd edition), I’ll be intermittently posting a few exciting T3 previews.

One new feature is a short section on how each primary counseling and psychotherapy theory intersects with spirituality. We’re including this feature because of the core role that spirituality plays for many clients (and many counselors and psychotherapists). In addition, spirituality is often a key component of multicultural sensitivity.

Way back in June of last year, I posted the spirituality section for psychoanalytic theory (chapter 3). You can read that here: https://wordpress.com/post/johnsommersflanagan.com/2571

Today’s post includes a look at spirituality from the Adlerian perspective (chapter 3). Keep in mind that these spirituality sections are very short samplings, designed only to help readers understand how spirituality can be viewed from specific theoretical perspectives. If you’re interested in additional (and deeper) information, we recommend you track down the citations from each chapter.

Here’s the spirituality taste or peek or snippet from the Adlerian chapter.

Adlerian Theory and Spirituality

Over the years, Adlerian theory has been open to client spirituality and has attracted practitioners and writers with strong religious convictions (Cashwell & Watts, 2010; Johnson, 2013; Sweeney, 2009). This is probably because of Adler’s emphasis on social equality and justice, but also because, as Carlson and colleagues (2006) wrote:

The cardinal tenet of Adlerian theory is social interest, something Adler equated with the mandate to “Love one’s neighbor as oneself” and the Golden Rule. (pp. 33–34)

Although the Golden Rule is a Christian concept, Adlerian writers and practitioners are consistently open to other religious and spiritual perspectives. In particular, Johansen (2010) provided guidelines for integrating individual psychology (IP) concepts into Christianity, Judaism, Buddhism, Hinduism, and Islam. Overall, as described in the theoretical principles section of this chapter, Adlerians view spirituality as a life task that can contribute encouragement and meaning into clients’ lives (Bluvshtein, Belangee, & Haugen, 2015).

Consistent with what is known about Adler, the specifics of client spirituality and religious belief is of minimal importance. Recall that the Adlerian position is that all behavior is purposeful. Consequently, what’s important is for what purpose religion is used, and not the particulars of a client’s theology. A couple Adlerian questions about spirituality might include: “Does the client use religion (or spirituality) to promote separation and violence? Or is religion (spirituality) used to bring people together as a working and compassionate community?

Given Adler’s valuing of social interest and interdependence, the latter of these alternatives is clearly the Adlerian way.

Counseling and Psychotherapy Theory and Practice, Personal Reflections, Writing

Psychoanalytic and Spiritual Compatibility: A Friday Evening Spiritual Reading

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Rainbow 2017As we roll through the revisions in our Theories text, we’re adding a short section in each chapter on spirituality. This seems important partly because spirituality is so meaningful to so many people and partly because counseling and psychotherapy is often viewed as at odds with or contrary to religious beliefs. Of course, this new integration might also be related to Rita’s ongoing blog titled, Short Visits with an Honest God. Check it out at: https://godcomesby.com/

In this sneak peek of the 3rd edition, we briefly (very briefly) discuss Freud, psychoanalytic approaches, and religion/spirituality. Our purpose isn’t to go into greata detail, but to offer students a taste of spiritual integration in counseling and psychotherapy.

As always, if you have any reactions, please feel free to share them using your preferred communication modality.

Spirituality and the Psychoanalytic Approach

Freud was no fan of religion. He often referred to himself as a “Godless Jew.” Gay (1978) wrote that Freud “advertised his unbelief every time he could find, or make, an opportunity” (p. 3). Freud (1918) viewed religious beliefs as irrational, projective, and regressive. In return, most religious people are no fans of Freud. Casey (1938) captured some of the disdain early psychoanalysts held toward religion, “Even in the higher religions with their impressive theological facades there is always . . . a myth, a rule of piety, a cult, which is rationalized but which neither begins nor ends with reason” (p. 445).

Despite this rather poor start, contemporary psychoanalytic theorists and practitioners have made strides in accepting religion and integrating spirituality into psychotherapy. A common psychoanalytic position is that religious and spiritual experiences are meaningful and therefore deserve the same level of analysis and respect as sexuality, family relationships, work, and other life domains (Rizzuto & Shafranske, 2013). This respectful stance toward religious experiences is relatively new and exciting territory for practitioners who want to integrate religion and spirituality into psychoanalytic approaches.

As one example, Rizzuto and Shafranske (2013) wrote that, “God representations always involve a representation of the self in relationship with the sacred” (p. 135). They view client disclosures about religion as opportunities to attain a deeper and more useful understanding of clients. God representations are not only respected, but also explored as multidimensional components of human experience that can exert both positive and negative influence on individual’s lives. They believe, “Religion and spirituality can serve as a foundation for the healthy appreciation of the self and for the resolution of psychic pain and trauma” (p. 142). Clearly, this perspective plays better with religious clients than beginning with an assumption, like Freud, that all religious views and experiences are immature and irrational.

Personal Reflections

Vulnerability and Magnificence from Rita

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Hi All.

This comes from Rita. It’s her musing on life and death and spirituality. She tells me to warn you that it’s not everyone’s cup of tea. This is true. But then again, who gets to avoid a cup of tea of life and death and spirituality.

You be the judge . . . if you want.

And if you like this, go to her blog and like it and become an email or WordPress follower.

Have a fabulous weekend.

John

Before the snow came, I burned rotten, misshapen wood. Dirty wood, not even worth cutting up for the woodstove. Wood filled with unremovable, wayward screws. Such fires are my last resort. Enduring the scorn of my carpenters, I save every scrap of wood—wood that was once a seed that grew into a tree that was […]

via Fire — Short visits with an honest God