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Spirituality in Psychology
An academic paper by
This paper is about exploring the use of spirituality in the practice of psychology and how it could potentially strengthen their bond with their patients. There could be a better understanding of issues and treatment if spirituality were apart of therapeutic practices.
Psychology got its start in ancient times from philosophy. Psychology remained part of philosophy until nineteenth century (Leahey, 2004). Here we have the beginning of the mind-body problem. To some the mind was our essence and the body a mere vessel. When the physical body died, the soul moved on to an afterlife (Leahey, 2004). The soul (mind) has the spiritual world knowledge, whereas the body has the physical world knowledge (Leahey, 2004).
Everybody but atheists, have a faith that they follow. It has been addressed that psychologist show gain education and knowledge as to the role that religion and spirituality plays on personal factors (Shafranske, 2010). There was an introduction of value in different consciousness in therapeutic practices. It is very important for the therapist to integrate the patients’ spirituality in the course of interventions (Shafranske, 2010). It is also important to take into consideration the personal and professional influences of inspiration from the therapists’ point of view. This can greatly impact how the therapist entices the patient to open up, and help the therapist to relate better to the patient (Shafranske, 2010). “This leads to an associated point: Given the lack of attention given to the religious and spiritual dimension in most psychology training, how prepared are clinicians to be mindful of the potential impacts their religious and spiritual commitments have on their professional practice, to appropriately and ethically integrate spirituality in psychological treatment, or respond to emergent transcendent experiences” (Shafranske, 2010, pp. 125)? This seems to mean that therapists should have the understanding to be able to mindfully talk about spirituality in their practice and treatment plans for their patients.
Spirituality is hard to define, but it has been explained a few ways. One is that spirituality can be called one’s highest or ultimate values or reality, and the relationship one has with those realities or values (Braud, 2009). A second way is the belonging or link to the transcendental ground of being. Another is how people relate to God, other humans, or Earth. Some refer to it as how committed one is to practicing a particular faith. However, it is important to distinguish between healthy practices and beliefs and ones that are unhealthy to well-being (Braud, 2009). Yet another general term by Lindholm and Astin is involving the process inside when you look for personal authenticity, wholeness, and genuineness; transcending one’s center, having a deeper sense of connecting to self and others from having relationships and community, having meaning, direction, and purpose in life, being open enough to the possibility of a relationship with a higher being that is above human existence and knowing, and having a value for the sacred (Braud, 2009). There are other definitions of spirituality for femininity and other cultures. But they were not included in the ones above.
There is a relatively new field of psychology called transpersonal psychology. In addition to conventional ways, transpersonal psychologists use heuristic research, intuitive inquiry, organic inquiry, and integral inquiry. These are depicted in these psychologists by a higher level of integration and inclusiveness in the whole person, more variety of benefits and functions in a session, sources of inspiration, more ways of knowing, topics and questions researched, different ways of gathering, using, and explaining information, including epistemology and ontology, and ethical thoughts and values that are relevant (Braud, 2009). This gives a broader perspective of all aspects of the issues at hand.
When we think in terms of helping people with their psychological issues, it just makes sense to include everything you possibly can to understand what the patient is going through and how they see thing possibly running their course. Because a lot of people do follow some sort of faith, it is important for the therapist to know as much as possible about their patient’s spirituality, in order to help them the best way possible and include every aspect of that person as a whole. Having this knowledge will provide the best treatment plan for that specific patient.
Braud, W. (2009). Dragons, spheres, and flashlights: appropriate research approaches for studying workplace spirituality. Journal Of Management, Spirituality & Religion, 6(1), 59-75.
Leahey, T. H. (2004). A history of psychology: Main currents in psychological thought (6th ed.). Englewood Cliffs, NJ: Prentice Hall.
Shafranske, E. P. (2010). Advancing “the boldest model yet”: A commentary on psychology, religion, and spirituality. Psychology Of Religion And Spirituality, 2(2), 124-125.
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