This document discusses five different spiritual assessment methods: spiritual histories, spiritual lifemaps, spiritual genograms, spiritual ecomaps, and spiritual ecograms. Spiritual histories involve verbally guiding clients through questions about their spiritual journey and beliefs. Spiritual lifemaps are pictorial representations of a client's spiritual life over time depicted as a path. Spiritual genograms show spiritual influences and relationships across generations. Spiritual ecomaps and ecograms diagram spiritual connections between a client and their community or environment. The article reviews the strengths and limitations of each approach to help social workers select the most appropriate assessment method for a given client.
This document summarizes a proposed study on the impact of spirituality on counseling for families experiencing cancer in the Kentucky-Tennessee region. The study would use a mixed methods approach, beginning with a standardized spirituality assessment and then conducting semi-structured interviews to describe participants' perceptions of spirituality in their own words. Previous research has found that spirituality plays an important role in coping and quality of life for cancer patients and their families, but definitions and understandings of spirituality vary widely. The goal of this study is to better understand how spirituality impacts counseling needs for families dealing with cancer in this region. Participants would include cancer patients and their immediate family members from several treatment centers in Kentucky and Tennessee.
Thomas, Moriarty, Davis and Anderson, 2011Michael Thomas
This pilot study examined the effects of an 8-week manualized group psychotherapy intervention on client god images and attachment to God. 26 Christian adults seeking treatment for negative god images participated. The treatment used psychoeducational, interpersonal, cognitive, bibliotherapeutic, and creative interventions. Participants reported experiencing adaptive shifts in how they emotionally experienced God as more accepting, intimate, and supportive and less disapproving, distant, and harsh after treatment. They also reported significantly less attachment anxiety and avoidance of God, and greater congruence between their emotional experience of God and theological beliefs about God. Bibliotherapeutic and cognitive interventions were deemed most effective.
This document discusses the concept of the ideal self and its role in driving intentional change. It proposes that the ideal self is composed of three main components: 1) an image of a desired future state fueled by one's passions, values, and stage of life, 2) hope stemming from optimism and self-efficacy, and 3) one's core identity including traits and roles. The ideal self serves as an intrinsic motivator by creating a positive emotional state that guides a person towards their vision of who they want to become or what they want to accomplish. It contrasts with external "ought selves" imposed by others. Realizing one's ideal self leads to formulating a personal vision which engages positive emotions and drives assessment
The document summarizes the development and testing of the Spiritual Health And Life-Orientation Measure (SHALOM), a 20-item questionnaire for assessing spiritual well-being. SHALOM is based on a Four Domains Model of spiritual health that includes personal, communal, environmental, and transcendental domains. It was developed through extensive statistical testing and has been used with diverse populations. Research has shown SHALOM to be a valid and reliable tool for measuring spiritual well-being in a short amount of time across different cultures and religions.
The Daily Spiritual Experience Scale (DSES) is a 16-item self-report measure designed to assess ordinary spiritual experiences in daily life, including constructs like awe, gratitude, compassion, and inner peace. It was developed using qualitative testing with diverse groups. Psychometric analyses show it has high reliability and validity. The scale captures a single factor of daily spiritual experience. It has been widely used in over 70 published studies and translated into many languages for use in diverse cultures.
Principles and neurobiological_correlates_of.5Elsa von Licy
1) The document discusses different types of meditation, including concentrative meditation which focuses attention on a single object, and diffuse meditation which involves open monitoring of sensory experiences.
2) It provides an overview of the neurobiological correlates and effects of these meditation practices, such as their impact on attention regulation networks in the brain.
3) Mindfulness-based meditation programs used in clinical settings are derived from concentrative and diffuse meditation techniques described in Buddhist traditions. These programs have shown effectiveness for various mental health conditions.
This document discusses the role of spirituality in social work practice. It provides an overview of research highlighting the importance of clients' spiritual beliefs and how a lack of training in addressing spiritual issues can impact social workers' ability to effectively help clients. Common spiritual interventions discussed include cognitive behavioral interventions, meditation, 12-step programs, forgiveness interventions, prayer, and using art or music in a therapeutic way. The document emphasizes that social workers need cultural and spiritual competence to properly address the holistic needs of clients.
This document summarizes a proposed study on the impact of spirituality on counseling for families experiencing cancer in the Kentucky-Tennessee region. The study would use a mixed methods approach, beginning with a standardized spirituality assessment and then conducting semi-structured interviews to describe participants' perceptions of spirituality in their own words. Previous research has found that spirituality plays an important role in coping and quality of life for cancer patients and their families, but definitions and understandings of spirituality vary widely. The goal of this study is to better understand how spirituality impacts counseling needs for families dealing with cancer in this region. Participants would include cancer patients and their immediate family members from several treatment centers in Kentucky and Tennessee.
Thomas, Moriarty, Davis and Anderson, 2011Michael Thomas
This pilot study examined the effects of an 8-week manualized group psychotherapy intervention on client god images and attachment to God. 26 Christian adults seeking treatment for negative god images participated. The treatment used psychoeducational, interpersonal, cognitive, bibliotherapeutic, and creative interventions. Participants reported experiencing adaptive shifts in how they emotionally experienced God as more accepting, intimate, and supportive and less disapproving, distant, and harsh after treatment. They also reported significantly less attachment anxiety and avoidance of God, and greater congruence between their emotional experience of God and theological beliefs about God. Bibliotherapeutic and cognitive interventions were deemed most effective.
This document discusses the concept of the ideal self and its role in driving intentional change. It proposes that the ideal self is composed of three main components: 1) an image of a desired future state fueled by one's passions, values, and stage of life, 2) hope stemming from optimism and self-efficacy, and 3) one's core identity including traits and roles. The ideal self serves as an intrinsic motivator by creating a positive emotional state that guides a person towards their vision of who they want to become or what they want to accomplish. It contrasts with external "ought selves" imposed by others. Realizing one's ideal self leads to formulating a personal vision which engages positive emotions and drives assessment
The document summarizes the development and testing of the Spiritual Health And Life-Orientation Measure (SHALOM), a 20-item questionnaire for assessing spiritual well-being. SHALOM is based on a Four Domains Model of spiritual health that includes personal, communal, environmental, and transcendental domains. It was developed through extensive statistical testing and has been used with diverse populations. Research has shown SHALOM to be a valid and reliable tool for measuring spiritual well-being in a short amount of time across different cultures and religions.
The Daily Spiritual Experience Scale (DSES) is a 16-item self-report measure designed to assess ordinary spiritual experiences in daily life, including constructs like awe, gratitude, compassion, and inner peace. It was developed using qualitative testing with diverse groups. Psychometric analyses show it has high reliability and validity. The scale captures a single factor of daily spiritual experience. It has been widely used in over 70 published studies and translated into many languages for use in diverse cultures.
Principles and neurobiological_correlates_of.5Elsa von Licy
1) The document discusses different types of meditation, including concentrative meditation which focuses attention on a single object, and diffuse meditation which involves open monitoring of sensory experiences.
2) It provides an overview of the neurobiological correlates and effects of these meditation practices, such as their impact on attention regulation networks in the brain.
3) Mindfulness-based meditation programs used in clinical settings are derived from concentrative and diffuse meditation techniques described in Buddhist traditions. These programs have shown effectiveness for various mental health conditions.
This document discusses the role of spirituality in social work practice. It provides an overview of research highlighting the importance of clients' spiritual beliefs and how a lack of training in addressing spiritual issues can impact social workers' ability to effectively help clients. Common spiritual interventions discussed include cognitive behavioral interventions, meditation, 12-step programs, forgiveness interventions, prayer, and using art or music in a therapeutic way. The document emphasizes that social workers need cultural and spiritual competence to properly address the holistic needs of clients.
Spirituality VS Science Or Spirituality With ScienceSakshiDeshpande9
By students of GES Society's Sir Dr. M.S.GOSAVI COLLEGE OF PHARMACEUTICAL EDUCATION AND RESEARCH, Nashik.
A report that gives an insight of Spirituality and Science going hand in hand.
This study examined the effects of a 3-week intervention instructing participants to cultivate sacred moments on daily well-being, psychological well-being, and stress levels. Seventy-three participants were randomly assigned to an intervention group instructed to cultivate sacred moments for 5 minutes daily or a control group writing about daily activities. Quantitative measures found significant effects for the intervention group across multiple assessments related to well-being, psychological well-being, stress, and daily spiritual experiences post-intervention and 6 weeks later. Qualitative analysis complemented these results, providing insight into participants' experiences. The study introduced a new intervention for cultivating sacred moments and their implications for clinical psychology.
Issues Of Attachment And Sexuality Amelia & Laurienyhakomi
This document provides an abstract for a study examining how attachment and sexuality are addressed in trauma-oriented body-centered psychotherapy. It summarizes three clinical case studies, including one on a 23-year-old African American male client referred to as Ray. Ray struggled with identity issues and sexuality, having previously engaged in casual sex but then becoming celibate. The study used video recordings and interviews to examine how the body-centered psychotherapy practitioner integrated her theoretical approach to meet Ray's individual needs over six sessions, before he ended treatment to become more devout in his Muslim faith.
This document summarizes a journal article about the parallels between spirituality and service learning as they relate to student development. The authors present a five-phase model of spiritual formation that involves moving from an unknown phase to awareness, connection, radicalization, and integration with something beyond oneself. They argue service learning can foster spiritual development by moving students through similar phases, from initial exploration to clarification and realization as they engage with communities through meaningful service. Their key point is that service learning, like spirituality, is relational and can catalyze spiritual growth by strengthening students' relationships with and understanding of others.
This chapter discusses the author's dissertation research on what contributes to happiness. The research found that love is the most important factor related to happiness, followed by other interpersonal resources like services and status. While money can alleviate poverty-related suffering, additional wealth beyond meeting basic needs does not significantly increase happiness. People who received little love as children tend to devalue love and value money more as adults. The research suggests intimate relationships are more important for happiness than economic resources.
Spiritual Intelligence: The ability to behave with wisdom and compassion, while maintaining inner and outer peace regardless of the situation.
Spiritual Intelligence must show up in our actions an our behaviors.
Self-Help in Mental Health provides a critical review of the self-help movement in mental health. It examines self-help from an empirical standpoint, evaluating claims and evidence of effectiveness. The book aims to comprehensively review the field of self-help and mental health through empirically-based approaches in health promotion, prevention, psychotherapy, and rehabilitation. It analyzes various levels of involvement in self-help, from passive activities like reading to more active and interactive activities, exploring implications of technological advances. The book also distinguishes between self-support approaches initiated by participants and self-change approaches administered under professional guidance.
Part 1 - Mystical practices are entering our Adventist Healthcare System and Hospitals, via integrative medicine, changes in our healthcare system, etc.
Contemplative Practice and the Education of the Whole PersonJonathan Dunnemann
1. The document discusses integrating contemplative practices into university courses to educate the whole person. It defines contemplative practice as including mindfulness, meditation, and activities that cultivate present awareness.
2. Contemplative pedagogy draws out knowledge and new awareness in students through practices like silence, respect, compassion, and focused attention. These practices help students bring wandering attention back to the present moment.
3. Contemplation is described as a way of knowing through silence, inward reflection, and beholding works of art or experiences. It offers an epistemology of interconnectedness rather than separation of subject and object.
- Sanatana Dharma, also known as Hinduism, is an over 5,000 year old spiritual tradition that encompasses teachings like yoga, ayurveda, and vedic astrology.
- These disciplines are rooted in the Vedas and ancient rishi lineages, and constitute a comprehensive system dealing with spiritual and worldly matters.
- While the physical practices of yoga can be separated from Hinduism, truly benefiting from the deeper philosophical teachings requires an appreciation and acceptance of the spiritual traditions and principles they are based upon. Embracing the overarching Sanatana Dharma tradition provides the greatest advantage in practicing these disciplines.
The Brief RCOPE is a 14-item short form of the longer RCOPE measure of religious coping. It assesses two overarching forms of religious coping - positive religious coping and negative religious coping. Positive religious coping reflects a secure relationship with God and spiritual support, while negative religious coping reflects spiritual struggles and tensions. Studies have found the Brief RCOPE has good internal consistency and construct validity. In particular, the negative religious coping subscale has been shown to predict various health outcomes. The Brief RCOPE provides a concise way to measure religious coping in research and clinical settings.
This document provides a conceptual analysis of spirituality based on a review of dictionary definitions and literature from nursing and other fields. The analysis finds that:
1) Spirituality is a multidimensional concept that is inherently part of being human, involving a search for meaning, purpose and transcendence, though it is distinct from organized religion which involves specific practices and beliefs.
2) While there is no consensus on a definition, spirituality generally involves concepts like inner strength, belief, connectedness and finding meaning or purpose in life.
3) The analysis aims to clarify the meaning of spirituality in relation to health and nursing through identifying attributes, cases, antecedents and consequences based on Walker and Avant
A critical analysis of the jhanas in theravada buddhist meditation henepola...Hendri Suvaco
This document provides an analytical study of jhana, an important set of meditative attainments in Theravada Buddhism. It examines the jhanas based on the Pali Tipitaka, its commentaries, and sub-commentaries. The study aims to determine the precise role of jhanas in the Theravada Buddhist path to liberation. It finds that Theravada Buddhism distinguishes between mundane and supramundane jhanas. Mundane jhanas suppress defilements but are insufficient for liberation on their own, while supramundane jhanas pertain to those who reach the noble paths and fruits of awakening. Overall, the study provides a nuanced analysis of how
This document provides guidance for spiritual activism among youth. It outlines a three-part model for spiritual activism: reflection, connection, and action. Reflection involves individual practices like meditation to discover one's authentic self and purpose. Connection is about developing deep compassion for others and a sense of global community. Action means taking inspired actions in the world based on spiritual principles. The document provides principles, ethics, and examples to guide youth interested in pioneering spiritual activism and positive social change.
This document provides a literature review and background on secular spiritual and religious activities used in youth services. It discusses definitions of spirituality and how it relates to but differs from traditional religion. Research shows religious faith can help prevent risky behaviors in teens and buffer stress. However, little research has evaluated specific spiritual activities or how they may benefit troubled youth. The study aims to address this gap by surveying youth agencies on their use of 16 secular and religious spiritual activities.
STE Competency Guidelines for Professionals - Spiritually Transformative Expe...Exopolitics Hungary
American Center for the Integration of Spiritually Transformative Experiences - Cultural Competency Guidelines for Professionals Working with Clients who report issues related to their Spiritually Transformative Experiences. See more: aciste.org
This document summarizes key differences between Western transpersonal psychology and Vedic yoga psychology. It notes that in the modern world, religion, psychology, spiritual practice and therapy are separated, whereas in the Vedic system, psychology and spirituality are seen as one. The document outlines the historical emergence of transpersonal psychology in the West and some of its limitations. It discusses how the Vedic system, as conveyed in texts like the Bhagavad Gita, teaches practical methods for inner transformation and Self-realization. The document argues that psychology remains incomplete without fully integrating spirituality, and that the split between traditional Western psychology and spirituality cannot be healed while psychology views humans as separate parts rather than identifying with an ultimate source.
This document summarizes the treatment of a 51-year old woman named Paula for chronic depression using an existential psychotherapy approach. Paula had a long history of depression and anxiety and previous unsuccessful treatment using cognitive-behavioral therapy. The therapist adopted an existential perspective to help Paula explore issues of identity, meaning, and purpose. Treatment goals included managing depressive symptoms, improving relationships, and helping Paula reconnect with her identity as an artist. The therapist integrated existential and other therapeutic models to build on past progress and provide a meaningful context for Paula to address her core identity issues and chronic depression.
Yvonne Kason - After-Effects of Spiritually Transformative Experiences (STEs)Exopolitics Hungary
Yvonne Kason - After-Effects of Spiritually Transformative Experiences.
Spiritually Transformative Experiences are sometimes referred to as “extraordinary experiences”, “exceptional human experiences”, “spiritual emergence syndrome”, samadhis, siddhis, ascension experiences, and other terms.
All types of Spiritually Transformative Experiences tend to transform experiencers’ values in a more spiritual direction and propel an increased desire to be loving, ethical, and of service to others.
This document provides an overview of an online course on spirituality from the Touro Institute. It discusses how spirituality is a multidimensional concept that is important to health and well-being. The course aims to define spirituality, discuss theories and stages of spiritual development, and explain the connection between spirituality and healing. It also outlines the learning objectives for participants to understand the physical, psychological and spiritual dimensions and how spirituality relates to theories, definitions, elements, development stages and health.
RESEARCH ARTICLE Open AccessThe spiritual distress assessm.docxronak56
The document describes the development of the Spiritual Distress Assessment Tool (SDAT) to assess spiritual distress in hospitalized elderly patients. A multidisciplinary group developed a Spiritual Needs Model identifying four dimensions of spirituality (Meaning, Transcendence, Values, Psychosocial Identity) and corresponding needs. Researchers then created the SDAT, a structured interview to identify unmet spiritual needs and score spiritual distress. Chaplains validated that the SDAT comprehensively assesses patients' spirituality. The SDAT shows potential as a clinically acceptable tool for integrating spiritual assessment into patient care plans.
Spirituality VS Science Or Spirituality With ScienceSakshiDeshpande9
By students of GES Society's Sir Dr. M.S.GOSAVI COLLEGE OF PHARMACEUTICAL EDUCATION AND RESEARCH, Nashik.
A report that gives an insight of Spirituality and Science going hand in hand.
This study examined the effects of a 3-week intervention instructing participants to cultivate sacred moments on daily well-being, psychological well-being, and stress levels. Seventy-three participants were randomly assigned to an intervention group instructed to cultivate sacred moments for 5 minutes daily or a control group writing about daily activities. Quantitative measures found significant effects for the intervention group across multiple assessments related to well-being, psychological well-being, stress, and daily spiritual experiences post-intervention and 6 weeks later. Qualitative analysis complemented these results, providing insight into participants' experiences. The study introduced a new intervention for cultivating sacred moments and their implications for clinical psychology.
Issues Of Attachment And Sexuality Amelia & Laurienyhakomi
This document provides an abstract for a study examining how attachment and sexuality are addressed in trauma-oriented body-centered psychotherapy. It summarizes three clinical case studies, including one on a 23-year-old African American male client referred to as Ray. Ray struggled with identity issues and sexuality, having previously engaged in casual sex but then becoming celibate. The study used video recordings and interviews to examine how the body-centered psychotherapy practitioner integrated her theoretical approach to meet Ray's individual needs over six sessions, before he ended treatment to become more devout in his Muslim faith.
This document summarizes a journal article about the parallels between spirituality and service learning as they relate to student development. The authors present a five-phase model of spiritual formation that involves moving from an unknown phase to awareness, connection, radicalization, and integration with something beyond oneself. They argue service learning can foster spiritual development by moving students through similar phases, from initial exploration to clarification and realization as they engage with communities through meaningful service. Their key point is that service learning, like spirituality, is relational and can catalyze spiritual growth by strengthening students' relationships with and understanding of others.
This chapter discusses the author's dissertation research on what contributes to happiness. The research found that love is the most important factor related to happiness, followed by other interpersonal resources like services and status. While money can alleviate poverty-related suffering, additional wealth beyond meeting basic needs does not significantly increase happiness. People who received little love as children tend to devalue love and value money more as adults. The research suggests intimate relationships are more important for happiness than economic resources.
Spiritual Intelligence: The ability to behave with wisdom and compassion, while maintaining inner and outer peace regardless of the situation.
Spiritual Intelligence must show up in our actions an our behaviors.
Self-Help in Mental Health provides a critical review of the self-help movement in mental health. It examines self-help from an empirical standpoint, evaluating claims and evidence of effectiveness. The book aims to comprehensively review the field of self-help and mental health through empirically-based approaches in health promotion, prevention, psychotherapy, and rehabilitation. It analyzes various levels of involvement in self-help, from passive activities like reading to more active and interactive activities, exploring implications of technological advances. The book also distinguishes between self-support approaches initiated by participants and self-change approaches administered under professional guidance.
Part 1 - Mystical practices are entering our Adventist Healthcare System and Hospitals, via integrative medicine, changes in our healthcare system, etc.
Contemplative Practice and the Education of the Whole PersonJonathan Dunnemann
1. The document discusses integrating contemplative practices into university courses to educate the whole person. It defines contemplative practice as including mindfulness, meditation, and activities that cultivate present awareness.
2. Contemplative pedagogy draws out knowledge and new awareness in students through practices like silence, respect, compassion, and focused attention. These practices help students bring wandering attention back to the present moment.
3. Contemplation is described as a way of knowing through silence, inward reflection, and beholding works of art or experiences. It offers an epistemology of interconnectedness rather than separation of subject and object.
- Sanatana Dharma, also known as Hinduism, is an over 5,000 year old spiritual tradition that encompasses teachings like yoga, ayurveda, and vedic astrology.
- These disciplines are rooted in the Vedas and ancient rishi lineages, and constitute a comprehensive system dealing with spiritual and worldly matters.
- While the physical practices of yoga can be separated from Hinduism, truly benefiting from the deeper philosophical teachings requires an appreciation and acceptance of the spiritual traditions and principles they are based upon. Embracing the overarching Sanatana Dharma tradition provides the greatest advantage in practicing these disciplines.
The Brief RCOPE is a 14-item short form of the longer RCOPE measure of religious coping. It assesses two overarching forms of religious coping - positive religious coping and negative religious coping. Positive religious coping reflects a secure relationship with God and spiritual support, while negative religious coping reflects spiritual struggles and tensions. Studies have found the Brief RCOPE has good internal consistency and construct validity. In particular, the negative religious coping subscale has been shown to predict various health outcomes. The Brief RCOPE provides a concise way to measure religious coping in research and clinical settings.
This document provides a conceptual analysis of spirituality based on a review of dictionary definitions and literature from nursing and other fields. The analysis finds that:
1) Spirituality is a multidimensional concept that is inherently part of being human, involving a search for meaning, purpose and transcendence, though it is distinct from organized religion which involves specific practices and beliefs.
2) While there is no consensus on a definition, spirituality generally involves concepts like inner strength, belief, connectedness and finding meaning or purpose in life.
3) The analysis aims to clarify the meaning of spirituality in relation to health and nursing through identifying attributes, cases, antecedents and consequences based on Walker and Avant
A critical analysis of the jhanas in theravada buddhist meditation henepola...Hendri Suvaco
This document provides an analytical study of jhana, an important set of meditative attainments in Theravada Buddhism. It examines the jhanas based on the Pali Tipitaka, its commentaries, and sub-commentaries. The study aims to determine the precise role of jhanas in the Theravada Buddhist path to liberation. It finds that Theravada Buddhism distinguishes between mundane and supramundane jhanas. Mundane jhanas suppress defilements but are insufficient for liberation on their own, while supramundane jhanas pertain to those who reach the noble paths and fruits of awakening. Overall, the study provides a nuanced analysis of how
This document provides guidance for spiritual activism among youth. It outlines a three-part model for spiritual activism: reflection, connection, and action. Reflection involves individual practices like meditation to discover one's authentic self and purpose. Connection is about developing deep compassion for others and a sense of global community. Action means taking inspired actions in the world based on spiritual principles. The document provides principles, ethics, and examples to guide youth interested in pioneering spiritual activism and positive social change.
This document provides a literature review and background on secular spiritual and religious activities used in youth services. It discusses definitions of spirituality and how it relates to but differs from traditional religion. Research shows religious faith can help prevent risky behaviors in teens and buffer stress. However, little research has evaluated specific spiritual activities or how they may benefit troubled youth. The study aims to address this gap by surveying youth agencies on their use of 16 secular and religious spiritual activities.
STE Competency Guidelines for Professionals - Spiritually Transformative Expe...Exopolitics Hungary
American Center for the Integration of Spiritually Transformative Experiences - Cultural Competency Guidelines for Professionals Working with Clients who report issues related to their Spiritually Transformative Experiences. See more: aciste.org
This document summarizes key differences between Western transpersonal psychology and Vedic yoga psychology. It notes that in the modern world, religion, psychology, spiritual practice and therapy are separated, whereas in the Vedic system, psychology and spirituality are seen as one. The document outlines the historical emergence of transpersonal psychology in the West and some of its limitations. It discusses how the Vedic system, as conveyed in texts like the Bhagavad Gita, teaches practical methods for inner transformation and Self-realization. The document argues that psychology remains incomplete without fully integrating spirituality, and that the split between traditional Western psychology and spirituality cannot be healed while psychology views humans as separate parts rather than identifying with an ultimate source.
This document summarizes the treatment of a 51-year old woman named Paula for chronic depression using an existential psychotherapy approach. Paula had a long history of depression and anxiety and previous unsuccessful treatment using cognitive-behavioral therapy. The therapist adopted an existential perspective to help Paula explore issues of identity, meaning, and purpose. Treatment goals included managing depressive symptoms, improving relationships, and helping Paula reconnect with her identity as an artist. The therapist integrated existential and other therapeutic models to build on past progress and provide a meaningful context for Paula to address her core identity issues and chronic depression.
Yvonne Kason - After-Effects of Spiritually Transformative Experiences (STEs)Exopolitics Hungary
Yvonne Kason - After-Effects of Spiritually Transformative Experiences.
Spiritually Transformative Experiences are sometimes referred to as “extraordinary experiences”, “exceptional human experiences”, “spiritual emergence syndrome”, samadhis, siddhis, ascension experiences, and other terms.
All types of Spiritually Transformative Experiences tend to transform experiencers’ values in a more spiritual direction and propel an increased desire to be loving, ethical, and of service to others.
This document provides an overview of an online course on spirituality from the Touro Institute. It discusses how spirituality is a multidimensional concept that is important to health and well-being. The course aims to define spirituality, discuss theories and stages of spiritual development, and explain the connection between spirituality and healing. It also outlines the learning objectives for participants to understand the physical, psychological and spiritual dimensions and how spirituality relates to theories, definitions, elements, development stages and health.
RESEARCH ARTICLE Open AccessThe spiritual distress assessm.docxronak56
The document describes the development of the Spiritual Distress Assessment Tool (SDAT) to assess spiritual distress in hospitalized elderly patients. A multidisciplinary group developed a Spiritual Needs Model identifying four dimensions of spirituality (Meaning, Transcendence, Values, Psychosocial Identity) and corresponding needs. Researchers then created the SDAT, a structured interview to identify unmet spiritual needs and score spiritual distress. Chaplains validated that the SDAT comprehensively assesses patients' spirituality. The SDAT shows potential as a clinically acceptable tool for integrating spiritual assessment into patient care plans.
The document introduces the 7 x 7 Model for Spiritual Assessment, which was developed in the 1980s as a framework for conducting comprehensive spiritual assessments of patients. The model assesses seven dimensions of a patient's spiritual life across seven domains, including beliefs, vocation, experiences, rituals, and community. It is based on assumptions that spiritual assessment is distinct from but informs spiritual care, should be ongoing and multi-dimensional to fully understand a patient's spirituality, and most effectively uses a functional approach. The document provides an overview of the model and recommends bibliographic sources that further describe its application.
Spirituality & Occupational Therapy Literature Review (Fenwick, 2022)ShaneFenwick
This literature review examines the role of spirituality in occupational therapy. It finds that while spirituality is acknowledged as important in theories and models, it is often neglected in practice. Therapists feel unprepared to address spirituality due to lack of education, assessments, and clarity around scope of practice. The review recommends incorporating spirituality explicitly in models like the Pan Occupational Paradigm. It also suggests using the validated FACIT-Sp-12 assessment and providing training on its use and on spiritual reflection, to better integrate spirituality into holistic, client-centered occupational therapy.
patient’s needs with an open mind inorder to gain understa.docxdanhaley45372
The document discusses the importance of conducting spiritual assessments of patients. It states that providing education and training to staff on how to properly conduct spiritual assessments is critical. Staff should be trained on what should be included in a spiritual assessment and how to document the results. The assessments should be conducted in a culturally sensitive manner without imposing personal beliefs on patients. The goal is to identify patients' spiritual needs and resources to help address issues that may affect their care.
The ethical use of Supervision to facilitate the Integra.docxcherry686017
The ethical use of
Supervision to facilitate
the Integration of Spirituality
in Social Work Practice
Jerry Jo M. Gilham
Although the use of spirituality and religiosity in social work intervention has
been growing over the past few decades, little information is available regard-
ing the supervisor’s contribution to this process. This article outlines some of
the difficulties inherent in the process and recommends twelve tasks required
of supervisors in facilitating the effective integration of spirituality in social
work practice. It also explores how each of these tasks relates to social work
values, ethics, and principles. Finally, it identifies policy implications related
to this process.
S
ince the 1980s, the social work profession has experienced a
renewed interest in spirituality and religion (Canda & Furman, 1999).
The National Association of Social Workers (NASW) Code of Ethics
mandates that social workers obtain education about and seek to understand
the nature of diversity and oppression with respect to religion (NASW,
2008). Current Council on Social Work Education (CSWE) standards re-
quire schools of social work to demonstrate their commitment to diversity
throughout their curriculum. Furthermore, graduates must demonstrate
competence in engaging diversity and difference in practice (CSWE, 2008).
While numerous definitions are offered for spirituality, religion, and
faith, no universally accepted definitions exist, and the terms are often
used interchangeably. Holloway and Moss (2010), as well as Spencer
(1961), one of the earliest social workers to offer a definition of spiritual-
ity, explain that spirituality is a broad concept that can include religion,
but also has a secular appeal. Canda (1997) offers the following definition,
Social Work & Christianity, Vol. 39, No. 3 (2012), 255–272
Journal of the North American Association of Christians in Social Work
ARTICLeS
SOCIAL WORK & CHRISTIANITY256
which embraces these ideas. He defines spirituality as a search for purpose,
meaning, and connection between oneself, other people, the universe and
the ultimate reality, which can be experienced within either a religious or
a nonreligious framework. A religious person, according to Hugen (2001,
p. 13), is one who belongs to or identifies with a religious group; accepts
and is committed to the beliefs, values, and doctrines of the group; and
participates in the required practices, ceremonies, and rituals of the chosen
group. Various social work authors, including Derezotes (2006), Canda
and Furman (2010), and Holloway and Moss (2010) have discussed the
ritualistic as well as the social aspects of religion. Faith, according to Fowler
(1981), must be understood in order to comprehend a person’s relationship
with the transcendent. He identifies three components of faith, including
centers of value, images of power, and master stories. Spirituality serves
as a more encompassing term (Rose ...
Definitions and Measurement of ReligionDevon Berry
This document discusses definitions, measurement issues, and commonly used measures related to assessing religion and spirituality in health outcomes research. It provides definitions for spirituality, religiosity, and the distinction between the two. Measurement issues discussed include the multidimensional nature of religion and spirituality as well as the lack of gold standard measures. Commonly assessed domains include religious attendance, religious coping, spirituality/meaning, and spiritual well-being. Several validated multidimensional measures are described that assess constructs such as daily spiritual experiences, meaning, and forgiveness.
Separating Spirituality From ReligiosityA Hylomorphic Attit.docxedgar6wallace88877
Separating Spirituality From Religiosity:
A Hylomorphic Attitudinal Perspective
Carlos M. Del Rio and Lyle J. White
Southern Illinois University Carbondale
It is truly a logical question to ask what spirituality is. We sustain this position as
we review important corollaries from dualistic and hylomorphic views of human
nature. We argue that in 21st century America we ought to be able to think of
spirituality separately from religiosity and propose conceptual clarity is necessary
to study spirituality. We uphold every person is a substance of two coherent
principles, a body and a soul; the nature of which is spirituality. Spirituality’s
functions are intellect and volition and their proper ends are truth and goodness. We
call on ethicists, theoreticians, researchers, and practitioners in health care disci-
plines to focus on the interaction between these aspects of spirituality. We define
spirituality as an attitude toward life, making sense of life, relating to others, and
seeking unity with the transcendent. We challenge the Diagnostic and Statistical
Manual of Mental Disorders (4th ed.; American Psychiatric Association, 1994)
codification of spirituality and ask that it be reviewed or removed because spiri-
tuality is not equivocal to religiosity, germane to loss of faith, or a factor of cultural
diversity. We insist that human individuals are born spiritual, not religious, and
present distinctions between these notions at every juncture. We conclude that
spirituality must be separated from religiosity if effective epistemic endeavors are
to be achieved on either construct. We reject current conflations of “religious-
spirituality.”
Keywords: spirituality, individual and systemic clients, dualism, hylomorphism, health care
Several events have contributed to the
growing literature on (religious)spirituality in
the United States. For example, the codifica-
tion of religiosity and (religious)spirituality
into the Diagnostic and Statistical Manual of
Mental Disorders (4th ed.; DSM–IV; V62.61;
American Psychiatric Association, 1994; Lu-
koff, Lu, & Turner, 1995) has fomented in-
terests to study the relationship between (re-
ligious)spirituality and mental health (e.g.,
Fukuyama & Sevig, 1997; Lukoff, Lu, &
Turner, 1998; Weaver, Pargament, Flannelly,
& Oppenheimer, 2006). Other events con-
comitant to the DSM–IV codification that
have contributed to studies on the relationship
between (religious)spirituality and health in-
clude: (a) accrediting agencies’ promotion of
educational quality and professional account-
ability, (b) professional associations’ publica-
tion of ethical codes and practice guidelines
that recognize the importance of individuals’
and systems’ (religious)spiritual needs, and
(c) development of professional competencies
for providing (religious)spiritual care.
As research amounts, other publications have
attempted to conceptualize spirituality. Com-
mon among all publications on (religious)spiri-
tuality however, has b.
The document describes two self-report measures of spiritual well-being: the Spiritual Well-Being Scale and the Spirituality Index of Well-Being. The Spiritual Well-Being Scale is a 20-item measure with two subscales assessing religious and existential well-being. The Spirituality Index of Well-Being is a 12-item measure defining spirituality as meaning/purpose from a transcendent source, with subscales on self-efficacy and life scheme. Several studies validating these measures and examining their relationships to health and well-being are also summarized.
Journal of Psychology and Christianity2009, Vol. 28, No. 2.docxpriestmanmable
Journal of Psychology and Christianity
2009, Vol. 28, No. 2, 113-120
Copyright 2009 Christian Association for Psychological Studies
ISSN 0733-4273
113
trained, not interested, or not available (due to
having too many other pastoral duties) to meet
the needs for pastoral counseling. Still others
simply may trust lay people, whom they know,
more than a therapist, whom they do not know.
In addition, the training itself may benefit the lay
counselors spiritually and emotionally.
As lay counseling has proliferated, many have
attended lay counseling training seminars in their
own or neighboring churches. Even people who
do not intend to do supervised lay counseling
may attend out of a desire to benefit personally.
Exposure to lay counseling appears widespread.
Hence we suggest a working hypothesis. When
many Christians do attend therapy, they might
not enter as naïve participants. Instead, they
might have received lay counseling training
themselves or have been in congregations where
such training has been offered. To the extent that
this may occur, they might bring strong beliefs
about what proper, true, Christian, or biblical
therapy should consist of. As a result, a curious
paradox can emerge. For Christian mental health
professionals, surprisingly, the lay counseling
movement can create resistance to the extent that
the professional therapy differs from the person’s
implicit theory of Christian counseling.
This hypothesis has not been scientifically
investigated, but we believe it is reasonable and
deserves empirical scrutiny. While such empiri-
cal studies might develop (which can require
years of effort until publication), we believe it is
prudent for professional therapists to consider
how lay counseling might be affecting their
practice. The present essay and review is
offered with the intent of helping therapists
Lay Christian Counseling and Client
Expectations for Integration in Therapy
Fernando Garzon Everett L. Worthington, Jr. Siang-Yang Tan
Liberty University Virginia Commonwealth University Fuller Theological Seminary
R. Kirby Worthington
Richmond, VA
The integration of psychology and theology
has matured since early writings of the 1960s
(e.g., Tournier, 1962). It has become a move-
ment with journals, professional organizations,
and written ethical guidelines. Those practicing
from an integration paradigm are also likely
familiar with three other movements exploring
the relationship between psychology and theol-
ogy. These include Nouthetic biblical counseling
(Adams, 1970), Christian psychology (Johnson,
2007), and historic Christian soul care (Moon &
Benner, 2004).
Besides these four approaches to Christian
counseling and informal helping, however, a
grass roots movement of lay Christian counsel-
ing has proliferated throughout church congre-
gations in the United States and beyond (see
Tan, 1991, 2002). These lay model developers
have influenced tens of thousands of lay coun-
selors and perhaps millions of congregant ...
Spirituality Training For Palliative Care FellowsMasa Nakata
This document summarizes a survey of palliative care fellowship directors in the United States regarding how they teach spirituality to their fellows. The survey aimed to understand how programs define and teach spirituality, who provides the education, and how fellows are evaluated. 14 fellowship directors responded to the survey, representing 29% of programs. The survey found that while all programs agreed on teaching definitions of spirituality and religion and the role of chaplains, they have not incorporated robust educational and evaluation methods to fully train fellows.
https://doi.org/10.14528/snr.2019.53.1.313
2019. Obzornik zdravstvene nege, 53(1), pp. 31–48.
ABSTRACT
Introduction: Understanding spirituality and spiritual care is a prerequisite for holistic care. The research goal
was to describe nurses' attitudes towards spirituality and spiritual care.
Methods: The study was carried out between 2015 and 2016 using a quantitative non-experimental method.
The Spirituality and Spiritual Care Rating Scale Questionnaire was given to a sample of 182 nursing care
employees, mostly women (n = 153, 88.4 %), with completed higher (n = 93, 53.8 %) or secondary (n =
75, 43.4 %) education, from four Slovenian hospitals. The questionnaire had adequate internal consistency
(Cronbach alpha = 0.83).
Results: The highest agreement ( = 4.27, s = 0.82) was reached on the statement which describes spiritual
care as respecting patient's privacy, dignity, cultural and religious beliefs. Participants also agreed with the
statement that they provide spiritual care by demonstrating kindness, care, and cheerfulness ( = 4.2, s =
0.76), but they expressed uncertainty about the statement that spirituality and spiritual care are fundamental
aspects of nursing care ( = 2.88, s = 1.08).
Discussion and conclusion: Participants connect spirituality with an understanding of themselves and the
world, rather than only with religion and sacral objects. The research has confirmed the findings of previous
Slovenian studies that nurses give priority to meeting patients' physical needs before spiritual ones probably
also as a result of a lack of knowledge and professional guidance on spiritual care.
IZVLEČEK
Uvod: Razumevanje duhovnosti in duhovne oskrbe je pogoj nudenja celostne oskrbe pacienta. Cilj raziskave
je bil opisati stališča zaposlenih v zdravstveni negi do duhovnosti in duhovne oskrbe.
Metode: Raziskava je bila izvedena v letih 2015 in 2016, z uporabo kvantitativne neeksperimentalne metode.
Na vzorcu 182 zaposlenih v zdravstveni negi iz štirih slovenskih bolnišnic, v katerem so prevladovale ženske
(n = 153, 88,4 %) s končano visokošolsko (n = 93, 53,8 %) ali srednješolsko izobrazbo (n = 75, 43,4 %), je
bil uporabljen vprašalnik Spirituality and Spiritual Care Rating Scale. Vprašalnik je imel ustrezno notranjo
konsistentnost (Cronbach alfa = 0,83).
Rezultati: Najvišje strinjanje ( = 4,27, s = 0,82) so anketiranci podali za trditev, ki opisuje duhovno oskrbo
z vidika spoštovanja zasebnosti, dostojanstva ter spoštovanja kulturnih in verskih prepričanj pacienta. Prav
tako se strinjajo, da zagotavljajo duhovno oskrbo pacientov z izkazovanjem prijaznosti, skrbi in vedrine ( =
4,2, s = 0,76). Anketiranci so bili negotovi glede trditve, da sta duhovnost in duhovna oskrba temeljna vidika
zdravstvene nege ( = 2,88, s = 1,08).
Diskusija in zaključek: Anketiranci duhovnost povezujejo predvsem z razumevanjem samega sebe in sveta,
najmanj pa z religijo ter s sakralnimi objekti. Raziskava potrjuje ugotovitve predh ...
Bending the Arc of North American Psychologists’ Moral UniversChantellPantoja184
Bending the Arc of North American Psychologists’ Moral Universe
Toward Communicative Ethics and Social Justice
Richard T. G. Walsh
Wilfrid Laurier University
Social contextual and social justice perspectives on North American psychologists’
conceptions of ethical ideals and prescribed practices show that interpersonal, organi-
zational-institutional, and sociopolitical systems are dimly represented on our moral
landscape. In this critical review I first examine conceptions of ethical decision-making
from cognitive and interpersonal angles, noting the operation of nonrational phenomena
and conversational processes and promoting a communicative conception of ethical
decision-making. Next, I consider how the discourse on the concepts and practice of
ethics addresses both the social conditions of our employment and the challenges of
maintaining professional-personal boundaries on ethical conduct. Lastly, I assess the
ways in which psychologists discuss ethical issues that arise from our espoused
commitments to enhancing human welfare, responsibility to society, and social justice.
I argue that certain historical trends in psychology’s culture reduce our moral vision of
practicing the principle of justice to social reforms that sustain the status quo. I
conclude by questioning how we can shift the transit of our ethical discourse and
practice toward communicative ethics and social justice.
Keywords: ethical decision-making, Habermas, communicative ethics, organizational-institutional
influences, social justice
It seems likely that most North American
(i.e., Canadian and U.S.) colleagues believe that
we psychologists behave ethically in our re-
search, educational, professional, and commu-
nity endeavors despite the embarrassment to our
discipline of some psychologists’ ethical mal-
feasance, such as participation in torture (see
Teo, 2015a). But taking ethical responsibilities
for granted could lead to their marginalization
and invoking them chiefly when a possible so-
ciopolitical transgression, professional ethical
dilemma, or institutional review of a dubious
research project occurs. Instead of central to our
identity as scientific and professional psycholo-
gists, ethics can seem peripheral to our worka-
day worlds (Prilleltensky, Rossiter, & Walsh-
Bowers, 1996), reducible to a recitation of
standards that demand adherence. A different
view is that all aspects of our vocation are pro-
foundly moral, ethical, and social. That is, princi-
ples and practices of ethics, which are historical
constructions, are enacted in the context of in-
terpersonal, organizational-institutional, and so-
cietal systems and particular cultural traditions.
Accordingly, our principles and standards for
ethical conduct, as well as our conduct itself,
should reflect critical consciousness of the so-
cial-contextual phenomena saturating ethics.
In this spirit, and from my perspective as a
Canadian contributor to the literature in critical
psychology (Teo, 2015b) ...
Religiotherapy: A Panacea for Incorporating Religion and Spirituality in Coun...iosrjce
For majority of individuals, religion and spirituality are very important issues and guides all of their
decisions throughout their lives. However, most counselling psychologists find it difficult to provide counselling
to clients who comes with issues they consider religiously and spiritually unethical. Such issues often require
integration of religious and psychological resources as part of the counselling process. Due to the ethical issues
and challenges facing counsellors with respect to their religion and spirituality and that of clients’, a proactive
approach is what is needed at this time. Therefore, religiotherapy stands out to bridge the gap that has overtime
created a lot of incredible heartache to all concerned in the counselling profession. Religiotherapy integrates
client’s faith and psychology to assist the genuinely motivated client(s) willing and ready to resolve their
worries. The skills and conditions for the practice of religiotherapy were examined in this article. The article
also demonstrates how researches and intervention programmes that incorporates religious resources and
psychological techniques in therapy to assist individual(s) serves as theoretical and empirical evidence on the
effectiveness of religiotherapy. Religiotherapy make the counselling process meaningful, flexible and respectful
of diverse spiritual cum religious backgrounds of clients.
RELIGION, RELIGIOSITY AND SPIRITUALITY IN THE BIOPSYCHOSOCIAL MODEL OF HEALTH...Masa Nakata
This document summarizes research on the relationship between religiosity, spirituality, and health outcomes in older adults. It finds that religiosity and religious coping increase with age, and are linked to better mental health outcomes like well-being and lower depression. Studies also associate religiosity with better physical health and lower mortality. However, the exact nature of the relationship is complex, with open questions around causality and possible psychological or social factors that may mediate the effects.
TOPIC THIS IS THE ASSIGNMENTCounseling Specializations and Mult.docxdepoerossie
TOPIC: THIS IS THE ASSIGNMENT
Counseling Specializations and Multidisciplinary Teams
Resources
·
Counseling Specializations and Multidisciplinary Teams Scoring Guide
.
·
APA Style and Format
.
·
Unit 6 Assignment Template
.
Overview
Counseling professionals from different specializations frequently need to work together to provide effective services to students, families, and individual clients. This assignment asks you to address this need in two parts, using what you have learned in this course so far. In Part 1, focus on theory and concepts, creating your own description and evaluation of your specialization, based on the historical and philosophical development of the counseling profession. In Part 2, apply these ideas to a particular case situation, focusing on how a professional in your specialization might collaborate with professionals in other specializations to help meet the needs of the client.
Directions
Part 1
Evaluate the role of your specialization within the field of counseling, beginning with your own description of the field itself, including both the history and the philosophies involved, explaining where your specialization fits, and describing how your specialization might collaborate with one other specialization that you describe. Cite the articles or other sources you use for the basis of your ideas.
In this part, specifically address the following questions:
·
How would you describe the key philosophies of the counseling profession: wellness, resilience, and prevention? Choose a wellness model, and explain how that model impacts the way in which counselors view clients and the concerns brought to counseling, including the kinds of information counselors need to have about their clients.
·
How have those key philosophies developed? Provide a brief historical perspective of the counseling profession focused on the key philosophies of wellness, resilience, and prevention. Include the beliefs and assumptions that support those philosophies.
·
How did your specialization develop? Identify your preferred counseling specialization and describe how the specialization emerged or the profession developed, including the key ideas on which it is based.
·
What other counseling specialization works well in collaboration with your specialization? Briefly explain the history of how this other specialization developed, highlighting the ways in which it complements yours.
Part 2
Now, select one of the following two cases, either Ashley or Paul, as a foundation for illustrating how professionals in different specializations might work together to meet the needs of the client you choose:
Ashley
Ashley, a 12-year-old girl, admits to one of her teachers that she feels very depressed. Her mother has recently remarried, and Ashley is having difficulty adjusting to life with her stepfather and his two children. She is not able to concentrate in class or do her homework.
Paul
Paul, a 32-year-old man, seeks counseling at a commun.
Discussion Week 9 Top of Form Spiritual Development.docxwrite30
This document discusses how social workers' spiritual or religious views could influence their practice, both positively and negatively. It provides two examples of how a social worker identifying as Christian may work with clients who have similar or different beliefs. The social worker emphasizes the importance of cultural competence and setting boundaries to avoid imposing one's own views on clients. Strategies mentioned include obtaining education about client diversity, presenting cultural humility, and focusing on understanding the client's perspective rather than one's own beliefs. The document stresses that social workers must put aside personal views and follow the NASW code of ethics by advocating for respect of client differences.
Similar to Developing a Spiritual Assessment Toolbox (20)
"The rise of black power had a profound effect upon the appearance of black theology. When Carmichael and other radical black activists separated themselves from King's absolute commitment to nonviolence by proclaiming black power, white Christians especially members of the clergy, called upon their black brothers and sisters in the gospel to denounce black power as unChristian. To the surprise of white Christians, the National Committee of Negro Churchmen (NNC); later to become NCBC) refused to follow their advice and instead wrote a "Black Power Statement" that was published in the New York Time, July 31, 1966.
This document provides a guide to sacred spaces in Boston, including 13 specific sites. It begins with an introduction explaining the methodology for selecting sites and provides an overview of the types of sacred spaces that can be found in Boston. The document is then divided into individual sections for each sacred site, with details on location, transportation, history, architecture, and visitor information. Sites include churches, meeting houses, cemeteries and cultural centers representing various faiths.
This document provides a guide to sacred spaces in New York City, focusing on Manhattan and Brooklyn. It includes descriptions of 14 sacred sites, including the Islamic Cultural Center of New York, Bethesda Fountain in Central Park, Central Synagogue, and St. Peter's Church. The introduction discusses the process for selecting less traveled sites and those with interesting histories of social justice and interfaith outreach. Individual site descriptions provide addresses, transportation details, histories, architectural details, and notes for visitors. The goal is to highlight the diversity of sacred spaces in the city.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
Using an interdisciplinary approach and a phenomenological, hermeneutic, mystagogical methodology, this paper explores how children describe the deep fruits of meditation in their lives. Seventy children, aged 7 to 11, from four Irish primary schools were interviewed; all had engaged in meditation as a whole-school practice for at least two-years beforehand. The study sought to elicit from children their experience, if any, of the transcendent in meditation. It concludes that children can and do enjoy deep states of consciousness and that meditation has the capacity to nourish the innate spirituality of the child. It highlights the importance of personal spiritual experience for children and supports the introduction of meditation in primary schools.
ASSESSMENT OF CHARACTER STRENGTHS AMONG YOUTH: THE VALUES IN ACTION INVENTORY...Jonathan Dunnemann
Raising virtuous children is an ultimate goal not only of all parents and educators but also of all societies. Across different eras and cultures, identifying character strengths (virtues) and cultivating them in children and youth have been among the chief interests of philosophers, theologians, and educators. With a few exceptions, these topics have been neglected by psychologists. However, the emerging field of positive psychology specifically emphasizes
building the good life by identifying individual strengths of character and fostering them (Seligman, 2002). Character strengths are now receiving attention by psychologists interested in positive youth development.
Jon Dunnemann presented on cultivating purpose in youth. Key points included that purpose provides direction and meaning, is shaped by factors like gender and family, and leads to benefits like happiness and resilience. Purpose involves deciding what matters, nurturing one's best qualities, and making a difference. Future directions may introduce youth to examples of purpose from history that advance noble causes today.
African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities o f history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King’s leadership, and the emergence of the Black Church. Lour spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas o f the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God’s intention for freedom and justice to be afforded to every individual.
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
This document proposes a story-based curriculum called Global Resilience Oral Workshops (GROW) to build resilience in adolescents around the world. It draws from positive psychology principles like character strengths and teaches problem-solving skills through Bible stories, which are available in over 750 languages. The curriculum aims to lower depression and increase well-being in adolescents, most of whom live in developing countries and prefer oral learning. It incorporates both spiritual and secular resilience strategies and can be adapted across cultures. The proposed implementation is to first pilot it with Brazilian adolescents and train community leaders to disseminate it through an audio-recorded "train the trainer" model.
Historical criticism attempts to read texts in their original situations, informed by literary and cultural conventions reconstructed from comparable texts and artifacts. African American interpretation extends this approach to questions about race and social location for the ancient text, its reception
history, and its modern readers. It arose as a corrective and alternative to white supremacist use of the Bible in moral and political arguments regarding race, civil rights, and social justice. Accordingly, African American interpretation has combined the
insights of abolitionists and activists with academic tools to demonstrate how biblical interpretation can function as an instrument of oppression, obfuscation, or opportunity. Of course, most of these developments have occurred in the larger framework of American Christianity. Yet, its analyses reach
beyond that specific setting, touching on the connections between the Bible and race in public discourse generally, whether in government, academia, or popular culture.
Appropriating Universality: The Coltranes and 1960s SpiritualityJonathan Dunnemann
The role of the Black Protestant Church has figured prominently in scholarly discussions of African American music culture, and to some extent its importance has been explored with respect to jazz. However, with the exception of the Nation of Islam, the influence of Eastern religious practices among black Americans has not been significantly researched nor have adequate connections been made between these spiritual pursuits and the musical innovations they inspired. Nevertheless, since the mid-’60s, black American artists have explored Yoga, Hinduism, various sects of Buddhism, Ahmadiya Islam, and Bahá’í. The
aesthetic impact of these pursuits has been multi-dimensional and far-reaching. In their study of Asian philosophy and religion, jazz musicians have been exposed to the sounds and musical processes they have discovered in the cultures from which these traditions have emerged. One can hear this influence in musical borrowings, such as the use of traditional instrumentation, the reworking of melodic material from folk and classical genres, and the incorporation of indigenous
improvisational and compositional techniques. Though less audible, Eastern spiritual traditions have also exerted a more abstract philosophical influence that has shaped jazz aesthetics, inspiring jazz musicians to dissolve formal and stylistic boundaries and produce works of great originality. Contextualizing the spiritual explorations of John and Alice Coltrane within American religious culture and liberation movements of the 1960s, this essay explores the way that
their eclectic appropriation of Eastern spiritual concepts and their commitment to spiritual universality not only inspired musical innovation, but also provided a counter-hegemonic, political, and cultural critique.
Who Is Jesus Christ for Us Today?
To say that Jesus Christ is the truth of the Christian story calls for further examination. It is one thing to assert that the New Testament describes Jesus as the Oppressed One who came to liberate the poor and the weak (Chap. 4); but it is quite another to ask, Who is Jesus Christ for us today? If twentieth-century Christians are to speak the truth for their sociohistorical situation, they cannot merely repeat the story of what Jesus did and said in Palestine, as if it were selfinterpreting for us today. Truth is more than the retelling of the biblical story. Truth is the divine happening that invades our contemporary situation, revealing the meaning of the past for the present so that we
are made new creatures for the future. It is therefore our commitment to the divine truth, as witnessed to in the biblical story, that requires us to investigate the connection between Jesus' words and deeds in firstcentury Palestine and our existence today. This is the crux of the christological issue that no Christian theology can avoid.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
Transformative Pedagogy, Black Theology and Participative forms of PraxisJonathan Dunnemann
This document discusses transformative pedagogy, Black theology, and participative praxis. It outlines how the author seeks to combine transformative modes of pedagogy from Paulo Freire with the liberative themes of Black theology. It summarizes key contributions from Freire, Black religious educators like Grant Shockley and Olivia Pearl Stokes, and discusses the author's own participative approach to Black theological scholarship using experiential learning exercises. The overall goal is conscientization and formation of lay people and ministers through this interactive theological education approach.
Development of a Program for the Empowerment of Black Single Mother Families ...Jonathan Dunnemann
This project developed and implemented an 8-session coping skills seminar for single mothers in the Antelope Valley Seventh-day Adventist Church. A questionnaire was used to determine topics of interest. The seminar covered finance, education, parenting, communication, and physical, psychological, emotional and spiritual self-care. Evaluation found the seminar improved participants' skills in these areas and positively impacted their well-being and the local church.
Black Males, Social Imagery, and the Disruption of Pathological IdentitiesJonathan Dunnemann
Throughout the history of the U.S., racialized groups have often had their experiences profoundly shaped by social imagery in ways that have created tremendous hardships in the quest for
self-actualization and a healthy sense of self.
The purpose of this article is to shed light on the manner in which Black males have been one of the primary victims of negative social imagery and how the remnants of these constructions continue to have contemporary influences, ....
The document summarizes the 50th anniversary celebration of the Black Student Union at Holy Cross. It discusses the impact of the first 19 black students who enrolled in 1968, including Supreme Court Justice Clarence Thomas and Pulitzer Prize winner Edward P. Jones. It highlights the continued commitment of Holy Cross to admitting students who will lead and create positive change. The president expresses hope for the new year based on interactions with current students who are standing up against bias and building an inclusive community.
Lição 12: João 15 a 17 – O Espírito Santo e a Oração Sacerdotal | 2° Trimestr...OmarBarrezueta1
Esta lição é uma oportunidade para discutirmos um assunto multo mal interpretado no contexto cristão, que é o fato de algumas pessoas pensarem que o conhecer Jesus é ter a nossa vida mudada em todas as áreas, como se Deus tivesse o dever de transportar-nos deste mundo para um outro mundo onde muitas coisas maravilhosas que desejamos seriam reais. No entanto, a nossa fé não nos tira do mundo após nos convertermos; ao invés disso, permanecemos vivendo sob as mesmas circunstâncias. O propósito de Deus não é nos tirar do mundo, mas nos livrar das ações do maligno (Jo 17.15), Sendo assim, a vida eterna não significa estar fora da realidade deste mundo, mas conhecer o único Deus verdadeiro (Jo 17.3).
Powerful Magic Rings+27604255576 for Money Fame Job Promotions Gambling in So...MalikAliMohamad1
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Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
The pervasiveness of Lying in today's World.pptxniwres
In our interconnected world, lies weave through the fabric of society like hidden threads. We encounter them in politics, media, personal relationships, and even within ourselves. The prevalence of deception raises profound questions about truth, trust, and the human condition.
Unleash your spiritual growth journey as a truth-seeker!
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Tracking "The Blessing" - Christianity · Spiritual Growth · Success
Do you ever feel like your Bible highlighting isn't quite enough to ignite lasting spiritual growth? Have you struggled to retain key takeaways from your Bible study sessions?
Discover how living in 4D can transform your highlighting into a strategic tool for spiritual development.
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In this video, you'll gain insights on:
How highlighting key verses and themes can enhance memory and retention of Scripture (we see a few key ones, here!)
Studies have shown that highlighting can significantly improve information recall. Highlighting key points visually reinforces them in your mind, leading to better long-term memory.
How to personalize your Bible study through strategic highlighting. Don't just highlight everything!
This video will teach you how to strategically highlight based on what resonates with you, focusing on central themes, recurring ideas, or connections between different passages.
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How connecting highlighted passages can reveal deeper biblical truths. By highlighting these connections, you can see the bigger picture and uncover the underlying messages within Scripture.
By the end of this video, you'll be equipped to unlock the hidden potential within your highlighted Bible and embark on a transformative spiritual growth journey! Don't forget to like and subscribe for more inspiring content on deepening your faith.
Note: For Christians seeking to enrich their Bible study and deepen their faith, as well as any other spiritual seeker of truth and growth.
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Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
Lesson 12 - The Blessed Hope: The Mark of the Christian.pptxCelso Napoleon
Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
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2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
1. Developing a Spiritual Assessment Toolbox:
A Discussion of the Strengths and Limitations
of Five Different Assessment Methods
David R. Hodge
Increasingly, social workers are being called on to conduct spiritual assessments, yet few
assessment methods have appeared in academic literature. This article reviews five
complementary assessment approaches that have recently been developed to highlight different
facets of clients' spiritual lives. Specifically, one verbal model, spiritual histories, is discussed,
along with four diagrammatic approaches: spiritual lifemaps, spiritual genograms, spiritual
ecomaps, and spiritual ecograms. An overview of each approach is provided along with a
discussion of its relative strengths and limitations. The aim here is to familiarize readers with a
repertoire of spiritual assessment tools so that the most appropriate assessment method in a
given client-practitioner setting can be selected.
KEY WORDS: assessment; religion; spirituality; spiritual sensitivity; spiritual strengths
I
t is increasingly recognized that health care pro-
fessionals should consider conducting a spiri-
tual assessment as part of holistic service provi-
sion (Flante & Sharma, 2001).Assessment helps to
provide effective, culturally sensitive services while
concurrently providing a forum to explore spiri-
tual strengths that might be used to ameliorate prob-
lems or cope with difficulties. Spirituality is often a
core animating principle in clients' view of reality;
their spirituality, thus, often fosters a culturally dis-
tinct worldview. Hindus, evangelical Christians, tra-
ditional Catholics, Muslims, Mormons, Pentecostal
Christians, and Orthodox Jews are all examples of
populations who have developed distinct cultures.
Clients'spiritual worldviews often guide their atti-
tudes and behavior in a number of areas of signifi-
cance to social workers, including their views on
child care, communication norms, diet, family rela-
tions, gender interactions, marital relations, medi-
cal care, recreation, and schooling. Many Muslims,
for example, are uncomfortable receiving medical
services from providers of the opposite sex unless a
member of the same sex—a family member, pref-
erably—is present (Hodge, 2002). Spiritual assess-
ment provides a window into tbese worldviews and
enables social workers to tailor services in a man-
ner that respects tbis most important aspect of cli-
ents' cultures.
In addition,a growing body of research indicates
that spirituality is often a significant client strength
(Jobnson, 2002; Koenig, McCuUougb, & Larson,
2001). Spiritual assets, such as prayer, meditation,
wonhip, scripture reading, clergy consultation, and
spiritual groups, can facilitate coping, well-being,
and recovery. A client wrestling with mental illness,
for example,may find the support ofa churcb group
instrumental to his or ber recovery upon discharge.
Assessment provides a method of identifying
spiritual assets tbat can be operationalized in treat-
ment and discharge planning. Consequently, social
workers are being called on more often to conduct
spiritual assessments. Perhaps most prominently, the
Joint Commission on Accreditation of Healthcare
Organizations QCAHO), tbe organization that ac-
credits most hospitals and many otber health care
providers in the United States, now recommends
that a spiritual assessment be conducted (fCAHO,
2001). At a minimum,JCAHO stipulates that a spiri-
tual assessment should determine tbe clients de-
nomination as well as important spiritual beiiefi
and practices.Tbe purpose of the initial assessment
is twofold. One goal is to identify tbe effect ofclient's
spirituality on service provision and client care. As
implied earlier, for service provision to be as effec-
tive as possible, spiritual beliefs and practices often
bave to be taken into account. Adherents of the
314 CCC Code: 0360-7283/05 13.00 e200S National Auoclation of Social Worker}
2. Islamic faith, for example, may refrain from ingest-
ing medicines containing alcohol or pork by-prod-
ucts (Hodge, 2004a). A Hindu person's recovery
from schizophrenia might be aided by engaging in
spiritual practices such as meditation and ritual of-
ferings, sucb as puja, an act that shows reverence of
a god, spirit, or other divine being (Hodge. 2004c).
Another goal is to identify whether an additional,
more comprehensive spiritual assessment is required.
JCAHO does not stipulate the conditions under
which additional assessments are warranted so so-
cial workers must use their own judgment. Two
general guidelines, however, may be useful in mak-
ing such a determination. First, assessment is gen-
erally called for when the norms of tbe client's faitb
tradition relate to service provision and client care,
as might occur witb Pentecostalism and mental ill-
ness. Hearing tbe voice of God is considered nor-
mative within the Pentecostal tradition, for example,
so hearing a voice external to oneself is not neces-
sarily a manifestation of mental illness with Pente-
costal Christians. In such cases, a comprehensive
assessment is necessary to determine whether tbe
voices are, in fact, a sign of mental illness or are
normative, and quite possibly, a strength (Hodge,
2004b).
Next, a comprehensive assessment should be
considered when spirituality plays a central role,
fiinctioningas an organizing principle,in the client's
life,The extent to which clients practice tbe tenets
of their faith tradition is one way to assess the cen-
trality of spirituality in tbeir lives. For example, a
comprehensive assessment may be warranted with
Catholics who attend mass weekly or Muslims who
practice the five pillars.
Although social workers are called on increas-
ingly to conduct spiritual assessments, relatively
few assessment methods have been developed
(Sherwood, 1998). Furthermore, studies indicate
tbat most social workers bave received little, ifany,
exposure to spiritual assessment during their gradu-
ate education (Canda & Furnian, 1999; Murdock,
2004). Accordingly, this article introduces readers
to a complementary set of assessment methods and
reviews the strengths and limitations of each as-
sessment approach. Botb clients and social work-
ers bave a variety of needs and interests in any clini-
cal context; consequently, some assessment
approaches will work better in some situations.The
family of assessment tools reviewed in this article
was deliberately designed to highlight different fac-
ets of clients' spiritual lives. Discussion of the
strengths and hmitations of each assessment method
is offered to belp social workers select the method
that best fits the needs of a given situation. In ef-
fect, this article provides social workers with an as-
sessment "toolbox" from which practitioners can
select the most appropriate instrument.
The five assessment methods reviewed and com-
pared are (1) spiritual histories (Hodge. 2001a),
which is the only verbally based approach discussed,
along with four pictorial approaches: (2) spiritual
lifemaps (Hodge, 2005b), (3) spiritual genograms
(Hodge,2001b),(4) spiritual ecomaps (Hodge,2000;
Hodge &Williams,2002).and (5) spiritual ecograms
(Hodge, 2005a).These methods are ail designed to
provide comprehensive spiritual assessments. Read-
en interested in an initial assessment model may
consult Hodge (2004b) for a short, oral tool de-
signed to meet theJCAHO standards for conduct-
ing an initial spiritual assessment.Alternatively.it is
also possible to adapt these methods, particularly
spiritual ecomaps. to conduct an initial spiritual
assessment.
It is important to note at the outset that some
topics cannot be discussed due to space limitations.
Communications styles and many other facets of
behavior can be influenced by one's spiritual and
cultural background, for example. Obtaining some
degree of knowledge regarding a client's spiritual
tradition before assessment is generally helpful. It
is. however, beyond the scope of this article to
present information on various spiritual traditions,
guidelines for conducting an assessment in a spiri-
tually competent manner, suggestions on appro-
priate spiritual interventions, or even detailed ac-
counts of each assessment approach. Interested
readers are encouraged to obtain the original ar-
ticles for information on these topics or consult
the works of other authors who address these sub-
jects (Canda & Furman, 1999; Koenig, 1998a;
Richards & Bergin, 2000; Van Hook, Hugen, &
Aguilar,200I).
In addition, it is appropriate to specify the work-
ing definition of spirituality and religion. Al-
tbough various definitions of these two constructs
have appeared in the literature, spirituality can be
understood as individual's existential relationship
with God (or perceived transcendence), and reli-
gion can been seen as flowing from spirituality, the
actual expression ofthe spiritual relationship in par-
ticular beliefs, forms, and practices that have been
H O D G E / Developing a Spiritual Assessment Tooii)ox
3. developed in community with other individuals
who share similar experiences of transcendence
(Hodge, 2001a).Thus, spirituality and religion are
overlapping but distinct constructs (Canda &
Furman. 1999).
SPIRITUAL HISTORIES
Oral spiritual histories are perhaps the most com-
mon approach to assessment (Hodge, 2001a).This
method is analogous to conducting a family his-
tory. In the spiritual history approach developed by
Hodge, two question sets are used to guide the
conversation.Tbe purpose ofthe first question set,
referred to as the Initial Narrative Framework, is to
provide practitioners with some tools to help cli-
ents tell their stories, typically moving fiom child-
hood to the present.
The second question set, referred to as the Inter-
pretive Anthropological Framework, is designed to
elicit spiritual information as clients relate their sto-
ries.The framework is based on Nee's (1968) an-
thropological understanding. In addition to soma
(that is, the physical human body). Nee envisioned
a soul, comprised of affect, will, and cognition, and
a spirit, comprised of communion, conscience, and
intuition. Although human beings are an integrated
entity, consisting of body, soul, and spirit, it is pos-
sible to distinguish the six dimensions of the soul
and spirit. Communion refers to spiritually based
relationship. More specifically, it denotes the ability
to bond and relate to God or tbe client's perception
of transcendence. Conscience relates to one's abil-
ity to seme right and wrong. Beyond a person's
cognitively held values, conscience conveys moral
knowledge about the appropriateness of a given set
of choices. Intuition refers to the ability to know—
to come up with insights that bypass normal cog-
nitive channels.
The anthropologically derived questions are de-
signed to elicit information about each of tbe six
dimensions,providing a holistic spiritual assessment.
As clients relate their spiritual narrative (prompted
as necessary by questions drawn from the initial
narrative framework), they will tend to touch on
some of the dimensions listed in the interpretive
anthropological framework. Social workers can in-
terject questions drawn from the anthropological
framework into the dialogue to more fully explore
clients' spiritual reality in the natural flow of tbe
conversation. In short, the narrative questions help
chents tell their stories and the interpretive anthro-
pological questions assist practitioners in eliciting
important information as the stories unfold.
Strengths and Limitations of
Spiritual Histories
For verbally oriented people, spiritual histories may
provide the best assessment method. In addition,
the relatively unstructured format allows clients to
relate their stories in a straightforward manner
without having to adapt their narratives to fit a
particular diagrammatic format. For example,
whereas spiritual genograms require clients to cir-
cumscribe their spiritual stories to fit the param-
eters of a generational chart, spiritual histories al-
low clients to express themselves in a manner that
is unique to their own experience. Spiritual histo-
ries are also easy to conduct.The assessment model
is relatively easy to communicate to clients, and
the verbal format is conducive to building a thera-
peutic alliance with clients.
Not all clients are verbally oriented, however.
Some may prefer the pictorial assessment approaches
discussed in later sections. Individuals who are ner-
vous about sharing what is often a highly personal
topic may desire a diagrammatic approach that de-
flects attention away from themselves and onto an
inanimate object. Some clients prefer having a spe-
cific framework around which to organize their
thoughts, such as a spiritual ecomap. Similarly, tbe
process ofconceptualizing and depicting one's spiri-
tual journey pictorially may help to focus and ob-
jectify spiritual assets, which can then be discussed
and marshaled to address problems. Another limi-
tation is the time spent exploring portions of the
client's spiritual history tbat may have limited util-
ity in addressing the present problem with which
the client is wrestling. In addition, more artistic
clients may desire an assessment approach, sucb as
spiritual lifemaps. that allows for a more creative
expression of their spirituality.
SPIRITUAL LIFEMAPS
Spiritual lifemaps represent a diagrammatic alter-
native to spoken spiritual histories (Hodge, 2005b).
More specifically, spiritual lifemaps are a pictorial
delineation of a client's spiritualjourney. In a man-
ner analogous to Augustine's {354-430AD/1991)
Confessions, spiritual hfemaps are an illustrated ac-
count of clients' relationship with God (or tran-
scendence) over time—a map of their spiritual life.
Much hke road maps,spiritual lifemaps tell us where
Health & Social Work VOLUME 30, NUMBER 4 NOVEMBER 2005
4. we have come fiom, where we are now, and wbere
we are going.
At its most basic level, a drawing pencil is used to
sketch various spiritually significant life events on
paper,The method is similar to various approaches
drawn fiom art and family therapy in which a client's
history is depicted on a "lifeline" (Tracz & Gehart-
Brooks. 1999).To assist clients in the creative ex-
pression of their spiritualjourneys, it is usually best
to use a large sheet of paper (for example, 24" x
36") on which to sketch the map. Providing draw-
ing instruments of different sizes and colors is also
helpful, as is offering a selection of various types
and colors of construction paper and popular peri-
odicals. Providing these items, in conjunction with
scissors, gjue, and rulers, allows clients to clip and
paste items onto the lifemap.
Spiritually significant events are depicted on a
path, roadway,or a single line that represents clients'
spiritual sojourn (Figure l).Typically, the path pro-
ceeds chronologically, from birth to the present.
Frequently, the path continues on to death and the
client's transition to the afterlife. Hand-drawn sym-
bols, cut out pictures.and other material are used to
mark key events along tbejourney. In keeping with
many spiritual traditions, which conceive material
existence to be an extension ofthe sacred reality, it
is common to depict important secular events on
the lifemap (for example, graduation, loss of a job.
or a car accident), Evangelicals,for example,will not
see marriage or death as secular. Although it is often
necessary to provide clients with general guidelines,
client creativity should be encouraged.
To fully operationalize tbe potential of tbe
method, it is important to ask clients to incorpo-
rate the various trials they have faced along with
the spiritual resources they have used to overcome
those trials. Hills, bumps, potholes, rain, clouds, and
lightning, can be used to portray difficult life situ-
ations. Delineating successful strategies that clients
have used in the past frequently suggests options
for overcoming present struggles.
Strengths and Limitations of
Spiritual Lifemaps
Ofthe assessment methods reviewed in this article,
spiritual lifemaps are perhaps the most client di-
rected. The relatively secondary role that social
workers play during this type of assessment offers
important advantages. Less risk exists that social
workers may jeopardize the therapeutic relation-
Thepictorial lifemap affhrds practitioners
the opportunity to learn more about the
client's worldview, whilefocusing on
building therapeutic rapport.
ship through comments that are inadvertently of-
fensive—an important consideration given that most
social workers have had minimal, if any, training in
spiritual sensitivity (Canda & Furman, 1999).The
pictorial lifemap affords practitioners the opportu-
nity to learn more about the client's worldview,
wbile focusing on building therapeutic rapport by
providing an atmosphere that is accepting,
nonjudgmental. and supportive during assessment.
By placing a client-constructed media at the center
of assessment, the message is implicitly communi-
cated that the client is a competent, proactive, self-
directed, and fully engaged participant in the thera-
peutic process. For clients for whom spirituality is
a highly sensitive and significant area, lifemaps pro-
vide a means of shifting the focus from the client to
a more neutral object, a process that may help set
clients at ease. In addition, individuals who are not
verbally oriented may find pictorial expression more
conducive to their personal communication styles,
and more creative individuals may feel that this as-
sessment approach allows them to express their
spiritual journey in a manner that is more person-
ally authentic. Lifemaps fit well with interventions
drawn from existential therapy that emphasizes the
brevity of life, and they may be assigned as "home-
work," saving valuable therapeutic time.
Some social workers, however, may feel so re-
moved from the process that this assessment ap-
proach makes poor use of therapeutic time. An-
other significant hmitation is that many clients.such
as those who are more verbal, uncomfortable with
drawing, or prefer more direct practitioner—client
interaction, may find the use of a largely nonverbal,
pictorial method to be a poor fit with their current
needs. In other situations, it may be important to
understand the effects of spirituality in greater
breadth (that is, among the wider family system) or
in greater depth (that is, across generations). In such
settings, spiritual genograms may be used.
SPIRITUAL GENOGRAMS
Spiritual genograms provide social workers with a
tangible graphic representation ofspirituality across
H O D G E / Developing a Spiritual Assessment Toolbox
5.
6. at least three generations (Hodge. 2001 b) .Through
the use of what is essentially a modified family tree,
they help both practitioners and clients understand
the flow ofhistorically rooted patterns through time.
In short, spiritual genograms are a blueprint of com-
piex intergenerational spiritual interactions.
The basic family system is delineated in keeping
with standard genogram conventions (McGoldrick,
Gerson, & Shellenberger, 1999).Triangles or other
geometric shapes, however, can be inserted to des-
ignate individuals who have played major spiritual
roles but are not members of tbe immediate bio-
logical family (for example, see "Ruth" in Figure
2). To indicate clients' spiritual tradition, colored
drawing pencils can be used to shade in the circles
and squares. Color coding provides a graphic"color
snapshot" of the overall spiritual composition of
the family system. Various colors can be used to
signify religious preference (for example. Muslim,
New Age, none), or when the information in
known, denomination (for example.Assemblies of
God) and subtradition (for example. Sunni,Sbiite).
A circle representing a member ofthe Assemblies
of God could be colored red and an individual
whose affiliation and beliefs are unknown could be
left uncolored. A change in an adult's religious ori-
entation can be signified by listing the date ofthe
change beside a circle, which is drawn outside the
figure, and filling in the space between the circle
and the figure with the appropriate color.This pro-
cedure indicates the stability and fluidity of the
person's beliefs over time. Using a similar approacb,
changes in orientation from one's family of origin
can be noted by coloring the vertical segment con-
necting the child with the parents.
As is the case with spiritual lifemaps, spiritually
meaningful events can be incorporated,such as water
and spirit baptisms, confirmations, church mem-
berships, and bar niitzvahs. Symbols drawn from
the client's spiritual cosmology can be used to sig-
nify these events. For instance, a member of tbe
Pentecostal denomination might choose a dove to
depict a deeper work of the Holy Spirit. A New
Age adherent might use a sunbeam to symbolize a
time ofprofound spiritual enlightenment or an open
set of scriptures might be used to indicate a devout
person. In addition, this approach allows for short
summary statements to denote events, personal
strengths, or other important information.
In addition to depicting religious beliefs, it is
also possible to include an affective component to
spiritual genograms (Hodge. 20(31b). In other words,
felt spiritual closeness between family members can
be illustrated.Lines with double-headed arrows 1«->1
can be used to symbolize a relationship in which
individuals experience a close reciprocal spiritual
bond. The thickness of the line can indicate the
intimacy or strength ofthe relationship. In situa-
tions where the relationship is more hierarchical
and less reciprocal—as might occur with a grand-
parent mentoring a grandchild—a single arrow-
head (ijcan be used to depict the flow of spiritual
resources.
Strengths and Limitations of
Spiritual Genograms
Spiritual genograms may be particularly useful when
the family system plays an especially significant role
in the client's life. For the social worker, they help
connect spirituality to treatment plans. Poole (1998)
suggested that genograms may be helpful with
Hispanic clients, for example, as they tend to show
respect for tradition. In addition, problems involv-
ing family members or family-of-origin issues are
often effectively explored with spiritual genograms.
For example, with interfaith couples experiencing
spiritual conflicts, spiritual genograms can expose
areas ofdifference and highlight the respective spiri-
tual strengths each person brings to the relation-
ship. Genograms also may appeal to clients who
prefer a very structured assessment approach,
Spiritual genograms are relatively time consum-
ing to construct, require a fair degree of practitio-
ner involvement to explain and conduct the assess-
ment, and place some limitations on how clients
relate their spirituality. In situations where tbe family
system or historical influences are of minor impor-
tance, spiritual genograms may be an inappropriate
approach. Furthermore, because many clients do
not connect past events with current difficulties,
some clients may view genogram construction as
an ineffective use of time (Kuehl, 1995).With such
clients, it may be more appropriate to use assess-
ment approaches that focus on the "here and now"
such as spiritual ecomaps.
SPIRITUAL ECOMAPS
In contrast with the previously discussed assessment
tools, spiritual ecomaps focus on clients' current
spiritual relationships (Hodge. 2000). The assess-
ment approaches discussed earlier are similar in the
sense that they are all designed to tap some portion
H O D G E / Developing a Spiritual Assessment Toolbox 319
7. Social workers shouldgenerally seek to
explore clients' relationship with God or
transcendence, rituals, faith communities,
and transpersonal encounters.
of clients' spiritual story as it exists through time.
Spiritual histories, lifemaps, and genograms typi-
cally cover one to three generations of a client's
spiritual narrative. Conversely, spiritual ecomaps
focus on that portion of chents'spiritual story that
exists in present space. In other words, this assess-
ment approach highlights clients' present, existen-
tial relationship to spiritual assets.
In the center of a piece of paper, the immediate
family system is typically portrayed as a circle, in
keeping with traditional ecogram construction
(Hartman, 1995). Household family members can
be sketched inside the circle, with squares depict-
ing males and circles representing females (Hodge,
2000). Alternatively,separate ecomaps can be drawn
for each individual (Hodge & Williams. 2002). On
the outskirts ofthe paper, surrounding the family
system, significant spiritual systems or domains are
depicted as circles, with the names ofthe respective
systems written inside the circles. Although clients
should be encouraged to depict the domains that
hold personal salience in their spiritual worldview,
several spiritual systems have somewhat of a uni-
versal application.
More specifically, social workers should gener-
ally seek to explore clients' relationship with God
or transcendence, rituals, faith communities, and
transpersonal encounters. One's relationship with
God or transcendence is widely regarded as a key
strength, as are rituals, or codified spiritual prac-
tices. Faith communities refer to various faith-based
groups that individuals may associate with on a regu-
lar basis, such as churches, mosques, synagogues,
temples, fellowship groups, mid-week Bible stud-
ies, youth groups, and singles associations.
Transpersonal encounters refer to encounters with
angels, demons, and other spiritual visitations.
The heart ofthe spiritual ecomap is the relation-
ships between tbe family system and tbe spiritual
systems, which are represented by various types of
sketched lines, much like those discussed earlier in
the spiritual genogram section.Thicker lines repre-
sent stronger or more powerful relationships. A
dashed line represents tbe most tenuous relation-
ship, and ajagged line denotes a conflicted one. An
arrow is drawn on tbe line to indicate the flow of
energy, resources, or interest. As is the case witb the
otber diagrammatic approaches profiled bere, short,
descriptive encapsulations,significant dates,or other
creative depictions, can also be incorporated onto
the map to provide more information about the
relational dynamics.
Wben using ecomaps witb individuals, tbe ap-
propriate type of line is drawn between tbe family
system (that is, the figure representing the client)
and the spiritual systems.Wben working with fami-
lies, lines are drawn to tbe family system as a unit
when the family shares a particular relationsbip in
common,or morefi^jquently,connections are drawn
to individual family members depicting tbe vari-
ous unique relationships between eacb family mem-
ber and the various spiritual systems.
Strengths and Limitations of
Spiritual Ecomaps
Spiritual ecomaps are relatively easy to grasp con-
ceptually, quick to construct, and perbaps most
important,readily focus on clients'current,existen-
tial spiritual strengths {Hodge, 2000). This assess-
ment approach may be ideal for operationalizing
clients' spiritual assets in a timely fasbion because
tbe time spent in assessment is focused on tapping
into present spiritual resources. As is tbe case with
all diagrammatic methods, spiritual ecomaps pro-
vide an object that can serve as the focal point of
discussion, which can be an important consider-
ation for those clients who find it less threatening to
have a concrete object as the focus of conversation.
However, by virtue oftbeir design, ecomaps may be
particularly helpful in transferring attention from
tbe client to the concrete, diagrammatic assessment
tool because they focus on environmental systems
rather than,forexample,clients' life story. Although
other approaches may implicitly emphasize the cli-
ent,spiritual ecomaps exphcitly stress the systems in
clients' environments (Hartman, 1995).
Spiritual ecomaps suffer from tbe same hmita-
tions as other diagrammatic approaches relative to
verbal spiritual histories. A diagrammatic approach
may hold little appeal to clients who want to talk.
Altbougb relatively quick and simple to construct,
ecomaps may not appeal to more creative individu-
als, but clients can be encouraged to express tbeir
creativity by adding symbols and other material to
320 Health & Social Vlhrk VOLUME JO, NUMBER 4 NOVEMBER 2005
8. the ecomap. In some situations, the focus on the
client's current, existential relationships to spiritual
assets may result in a limited assessment that over-
looks important historical facton. In some con-
texts, an approach that examines current and his-
torical resources on the same diagrammatic tool
may be useful.
SPIRITUAL ECOGRAMS
Spiritual ecc^rams combine the assessment strengths
of spiritual ecomaps and genograms in a single as-
sessment approach {Hodge, 2005a). Ecograms tap
information that exists in present space, much like
a traditional spiritual ecomap, and also access infor-
mation that exists across time.like a traditional spiri-
tual genogram. Ecograms also depict the connec-
tions between past and present functioning.
Historical influences on current systems can be seen
as well as present relationships with historical in-
fluences (Figure 2).
Constructing spiritual ecograms is similar to fab-
ricating genograms and ecomaps.The client is drawn
Figure 2: Diagrammatic Approaches to Spiritual Assessment
Frank Mary Don
(21)
Madina
Spiritual Strengths
Worship
Music
Prayer
Discipkship
Bible study
God's aclive, loving
involvement through the Holy
Spirit is a significant asset
Enjoys Sunday i
wonhip; has a number
of positive
Faith relvionships in church
Community J and Bible study
groups, but also some
conflictual ones
Soune, Adapted from Hodg*, D. R. (JOOSa). Spiritual ecogrimi: A new ass«unncnt imtruincni <or identifying cllenti' tplritual ttrengthi In spau ind time, famlllm In
Society, 86, 2B7-296.
HODGE / Developing a SpiritualAssessment Toolbox 321
9. in the center ofthe paper.The top half of the page
is used to chart the client's spiritual history through
time as discussed in the section on spiritual
genograms.The bottom half of the page is used to
chart the client's current relationships to spiritual
resources as discussed in the ecomap section. Be-
cause spiritual ecograms incorporate the hasic struc-
ture ofboth spiritual genograms and ecomaps. Fig-
ure 2 also serves to illustrate these latter two
approaches as well.
As is the case with spiritual ecograms, the nature
ofthe relationships is symbolized with lines drawn
between the client and the various systems. Unique
to ecogmms, however, is the incorporation of the
family history as a spiritual system. In other words,
the family history can also be seen as a spiritual
system alongside other spiritual systems such as God,
rituals, and faith communities. Many ofthe people
and events associated with the delineated history
continue to exhibit a strong influence in the present.
Consequently, in addition to sketching relationships
between the client and the traditional ecomap sys-
tems, lines are drawn connecting the client to vari-
ous aspects ofthe family history.This allows clients
and practitioners to see the various connections
between past and present functioning in one dia-
grammatic assessment.
Strengths and Limitations of
Spiritual Ecograms
The primary asset of spiritual ecograms is their
ability to illustrate current and historical resources
as well as the connections between those strengths
in a single graphic rendering. This advantage may
be welcomed when working with populations in
which the family system plays an important role.
For instance, because ofthe sense of cohesion and
interdependency among Muslim family members
(Hodge, 2004a), ecograms might be used to high-
light present spiritual resources and important his-
torical relationships, as both areas are often critical
for understanding clients and helping them to ame-
liorate their problems.
In some instances, however, social workers may
desire a simpler, more focused, diagrammatic as-
sessment approach. Spiritual ecomaps, for example,
are less time consuming to construct and may pro-
vide all the information required in a given situa-
tion. In other contexts, social workers may desire
to use the limited amount of page space to amplify
the generational dynamics in a spiritual genogram.
Lifemaps also may provide a better assessment ap-
proach with more artistically inclined clients, and
spiritual histories may be hetter suited for more
verbally oriented clients.
CONCLUSION
Spirituality is often a critical factor in chents' lives.
Among a sample of hospitalized older adults (N =
542), 43 percent spontaneously offered a spiritual
response when asked how they cope with their
medical illness and other problems (Koenig, 1998b).
When asked how important spirituality was as a
coping mechanism, 40 percent reported that it was
the most important factor that kept them going. As
one step toward ensuring that such assets facilitate
treatment rather than hinder it, this article has ap-
prised readers of a series of qualitative assessment
methods and reviewed their strengths and limita-
tions in relation to one another.
It is important to note that other assessment
methods exist (Sherwood, 1998). This article has
focused on quahtative approaches,but several quan-
titative instruments are also available. For readers
interested in quantitative approaches, valuable re-
sources include compilations by the Fetzt-r insti-
tute (1999) and especially HiU and Hood (1999).
Among the more prominent instruments are the
SpiritualWell-Being Scale,which measures psycho-
logical dimensions of spiritual well-being, and the
Rehgious Orientation Scale, which measures the
degree of spiritual motivation within religious tra-
ditions. Reviews on the validity, reliabiUty, devel-
opment, and use of both instruments are provided,
respectively,by Boivin, Kirby,Underwood,andSilva
(1999) and Burris (1999). Readers interested in
exploring the degree ofspiritual motivation within
or outside of a religious tradition can examine the
Intrinsic Spirituality Scale (Hodge, 2003).
No single assessment approach, whether quali-
tative or quantitative, is likely to be ideal in all situ-
ations. Chents have diwirse needs and interests, as
do practitioners. An assessment method that works
well with one client may be inappropriate with
another. Ideally, social workers should be ac-
quainted with several assessment methods before
conducting a spiritual assessment. The five tools
reviewed here provide social workers with comple-
mentary options so that health care workers are
better equipped to serve their clients. Social work-
ers can select the approach that best fits their needs
in a given setting. jBSl
Health & Social Work VOLUME JO. NUMBER 4 NOVEMBER 2005322
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David R. Hodge, PhD, is assistant professor, Arizona State
Uniivrsity-West Campus and a senior nonresident fellow at
University of Pennsylvania's Program for Research on
Religion and Urban Civil Society. Correspondence can be
addressed to the author at Department of Social Work, P. O.
Box 37WO, Phoenix,AZ 85069-7W0.
Originsl manuscript received June 30. 2003
Final revision received December IS. 2003
Accepted March 22, 2004
HODGE / Developing a SpiritualAssessment Toolbox 313