There is an increased interest in the topic of spirituality in the fieldsAffirming spirituality as relevant to the counseling process requires continued research regarding how people experience spirituality across cultures and whether there are common dimensions to different types of spirituality. This article reports the results of a study (funded in part by an ASERVIC research grant) that suggest 10 initial dimensions of spiritual wellness agreed on by leaders from 11 spiritual traditions. This study was the first part of a larger project to create a cross-traditional spiritual-wellness inventory.The construct of spiritual well ness is a reflection of spiritual health (Ellison, 1983;Ingersoll, 1995). Because spirituality is difficult to define or describe fully (Ingersoll, 1994;Westgate, 1996), this construct offers a framework to discuss spirituality and conceptualize quantitative exploration. REVIEW OF THE LITERATURERegarding dimensions of spiritual wellness or spiritual well-being, Moberg and Brusek (1978) identified dimensions such as faith and belief in a divinity, meaning in life, peace of mind, faith in other people, and harmony with oneself. In a discussion of health and spirituality, Banks (1980) identified meaning, principles, a higher power, a sense of mystery, service to others, and faith. Moberg (1984)reported seven factor-analyzed dimensions of spiritual wellbeing that included Christian faith, self-satisfaction, personal piety, subjective spiritual well-being, optimism, religious cynicism, and elitism. In discussion of R. Elliott Ingersoll is an assistant professor at
This article reviews the constructs of religion, guilt, and mental health and explores relationships between these constructs as they pertain to the counseling profession. General therapeutic approaches are identified and summarized for counseling practice.
This article describes the curriculum for a course on counseling and spirituality. The author details elements of the course, methods to facilitate interaction, and skills to be gained by counselors taking the course.
The use of medication to treat various psychological disorders has expanded greatly over the last decade. Therefore, counselors need more sophisticated knowledge about psychopharmacology to work effectively in school and community settings. This article describes the curriculum, structure, resources, and teaching methods for effective instruction in psychopharmacology for counselors.
The authors introduce the integral model of the self-system and, using that model, describe the dynamics of healthy growth and the development of psychogenic pathology. Self-identification is described as "sliding" in nature, and stage theories for self-related lines are outlined to help clinicians understand the characteristics of each stage the self may slide into. The authors outline K. Wilber's (2000a) metaphor of ladder, climber, and view to describe both healthy development and the development of pathology. Constructs of translation and transformation are described in the context of ladder, climber, view, and the authors conclude by summarizing clinical approaches to problems in translation.C ounseling services span a continuum from facilitating recovery related to severe trauma to challenging a client's edge of personal and spiritual growth. Integral approaches to counseling can provide all these services, and the integral model of the self (what we call the "self-system") provides counselors a transtheoretical focal point across the broad spectrum of services delivered. The integral self-system is a comprehensive model of the self that embraces the relevant research and theoretical understandings of how our self-sense evolves and accounts for much of our experience of the world. In this article, we provide a summary of the self-system, discuss the dynamics of healthy growth and psychogenic pathology, illustrate the relationship between the self-system and related developmental lines, and then conclude with a general discussion of clinical applications.We feel an obligation to qualify any model of the self. As many thinkers in the wisdom traditions have concluded, the more intently one seeks a self, the more ephemeral it becomes. In our view, the self is like the pattern of a whirlpool. It is consistent and ever changing, powerful yet dependent for its existence on forces around it like irregularities in stream banks or winds. The integral model of the self is succinct yet general enough to embrace models anchored in different theoretical systems (e.g., psychodynamic, client centered, transpersonal).The self is a complex phenomenon serving multiple functions and having multiple relationships to the unconscious (Wilber, 1980(Wilber, , 2006. It navigates, coordinates, metabolizes, and integrates exterior and interior experiences. In integral theory, quadrants levels, lines, states, and types (AQAL [i.e., "all-quadrants, all-levels";Wilber, 2000a]) are used as a way to map the self. Viewing the self through the AQAL lenses gives counselors a coherent,
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