1. Janet L. Muse-Burke, Ph.D., L.P.C. Marywood University
Multicultural Competence: Strategies to Address Spirituality in Clinical practice
Janet L. Muse-Burke, Ph.D., L.P.C.
Marywood University

2. Disclosures FINANCIAL NON-FINANCIAL
Dr. Muse-Burke is receiving a stipend. She has given paid presentations on topics related to spirituality and psychology and spiritual development. Dr. Muse-Burke maintains a private practice through which she provides individual and couples counseling and integrates spirituality into her practice as needed.
NON-FINANCIAL
Dr. Muse-Burke has published articles, a book chapter (in press), and a measure in spirituality. She does not receive any compensation for these publications.
Dr. Muse-Burke has no other financial or non-financial relationships to disclose. 

3. Inclusion Statement
My approach is open, affirming, and inclusive. Diversity is deeply valued and respected without judgment. Individuals of all belief systems as well as those who do not have religious beliefs are welcome. 

4. Workshop Objectives Define spirituality and religiosity.
Identify ethical and professional guidelines specific to spiritual and religious issues.
List strategies to increase spiritual and/or religious self-awareness.
Describe clinical conditions necessary for spiritual and/or religious integration.
List spiritual and religious techniques that might be included in clinical work.

5. Workshop Agenda 9:00 AM Definitions of Spirituality and Religiosity
Ethical Standards for Spiritual and Religious Issues
10:30 AM Break
10:45 AM Professional Guidelines for Spiritual and Religious Issues
Elements of Spiritual and/or Religious Self-awareness
12:00 PM Lunch
1:00 PM Theoretical Foundations of Spiritual and/or Religious Integration
Clinical Conditions for Spiritual and/or Religious Integration
2:30 PM Break
2:45 PM Select Spiritual and/or Religious Techniques for Clinical Inclusion
4:15 PM Wrap-up
4:30 PM Program Concludes

6. Definitions of Spirituality and Religiosity Ethical Standards for Spiritual and Religious Issues

7. Objectives
Describe the importance of spirituality and religiosity in clinical practice.
Define spirituality and religiosity.
Identify ethical guidelines specific to spiritual and religious issues.

8. Spirituality & clinical practice
Many clients want spirituality in treatment (Rose et al., 2001).
Clinical graduate programs are urged to include training in spirituality (Hage, 2006).
Students desire spiritual competence (Henriksen et al., 2015; Young et al., 2002).
Programs do not sufficiently train (McMinn et al., 2014).
Faculty are not sufficiently competent (Hage et al., 2006).
Research is increasingly examining spirituality and clinical practice (Powers, 2005).
Spiritual competency is part of multicultural competence (ASERVIC, 2009).
When you think of spirituality, what do you think it means?
When you hear religiosity, what words come to mind?

9. Defining inclusive Spirituality
Requirements for Defining Spirituality
To be universally applicable to people from various cultures and belief systems (Ho & Ho, 2007; Seligman, 1993).
To be multidimensional, requiring multiple measures (e.g., subconstructs) to capture its meaning (Miller & Thoresen, 2003).
To be differentiated from religiosity (Ho & Ho, 2007).

10. Defining inclusive Spirituality
Spirituality is the part of one’s identity that includes:
Purpose and Meaning in Life
Interdependence with Others
Inner Peace
Transcendence (Muse-Burke, 2005)

11. Inclusive Spirituality
Purpose and Meaning in Life refers to engaging in a disciplined and ongoing process of searching for, discovering, interpreting, and articulating those events, experiences, and relationships that provide a sense of life purpose and meaning. It concerns more fully knowing and understanding one’s purpose and meaning in living. It involves seeking a sense of coherence, worth, hope, and/or reason for living. It includes achieving one’s fullest potential (e.g., Ellison, 1983; Howden, 1993; Richards & Bergin, 1997).

12. inclusive Spirituality
Interdependence with Others includes having knowledge of and respect for the interdependence among all living things (i.e., humans, animals, plants, the earth, and the universe). It concerns maintaining a sense of community, having an appreciation for diversity, developing a mature concern for others, and advocating for the betterment of humankind. It is an ability to share oneself with self, others, and the universe and a sense of continuity with one’s ancestors. It is the process of understanding oneself in relation to others (e.g., Hall & Edwards, 1996; Howden, 1993; Royce-Davis, 2000).

13. Inclusive Spirituality
Inner Peace is engaging in a disciplined and ongoing process of searching for and finding inner peace with oneself, others, and the world. One must look inward, reflect, and self-scrutinize to understand one’s internal life. It includes achieving calmness while dealing with uncertainty, discovering strength in times of difficulty, maintaining perspective in the face of strife, finding acceptance when presented with tragedy, experiencing guidance in living, feeling empowerment or effectiveness, and having the ability to experience love, joy, and peace. It is a quest for holism and integration of one’s identity (e.g., Everts & Agee, 1995; Howden, 1993; Moberg, 1984).

14. inclusive Spirituality
Transcendence concerns the ability to go beyond the limits of usual experience. It involves a quest to transcend the physical, emotional, intellectual, and social dimensions of life. It is committing to something beyond that which exists in the material world and contemplating the existential questions, such as what is good and bad and what happens after death. It involves the ability to attain wellness or self-healing (e.g., Cornett, 1998; Howden, 1993; Waldfogel, 1997).

15. Religiosity
Religiosity includes theistic beliefs, practices, and feelings that might be expressed institutionally and denominationally as well as personally (Richards & Bergin, 1997).
Empirical research suggests religiosity and spirituality are separate but related.

16. Ethics Checklist: Competence (Richards & Bergin, 2005)
Training in multicultural counseling.
Reading classic works in psychology of religion and spirituality.
Reading current literature in spirituality and religion and mental health.
Participate in workshops in religion and spirituality and mental health
Study world religions.
Acquire specialized knowledge in common religions of current clients.
Seek supervision when working with clients outside of your area of competence.

17. Ethics Checklist: Respecting Clients’ Values (Richards & Bergin, 2005)
Respect clients’ rights to hold different beliefs.
Do not proselytize or attempt to convert clients to one’s religious ideology.
Do not condemn or shame clients for their values or lifestyle choices.
Examine the legal, physical, social, and mental health consequences of their lifestyle.
Pursue religious goals when asserted by the client.
Receive informed consent before using interventions.

18. Ethics Checklist: Respecting Clients’ Values (Richards & Bergin, 2005)
When values conflicts arise, respectfully and explicitly
Express your values.
Acknowledge the client’s right to hold different values.
Explore whether the value disagreement could undermine therapy.
Decide whether referral to another therapist is indicated.

19. Ethics Checklist: Dual Relationships (Richards & Bergin, 2005)
Avoid therapist-religious leader and therapist-religious associate dual relationships.
Consult before entering into a dual relationship.
Carefully define and limit the dual relationship and explain risks and boundaries with client.
Consult frequently about the case.
Terminate the relationship if the client is being harmed and refer.
Continue to consult until the dual relationship has ended and been documented.

20. Ethics Checklist: Collaborating with clergy (Richards & Bergin, 2005)
Assess for religious affiliation at intake.
Obtain release to consult with religious leader.
Assure the religious leader has permission to divulge information about the client.
Limit information sharing to optimally benefit the client.
Communicate courtesy and respect to religious leader.
Explicitly inform clients you do not have religious authority.

21. Ethics Checklist: Collaborating with clergy (Richards & Bergin, 2005)
Clarify what functions the religious authority might perform.
Clarify where the therapeutic role overlaps with the religious authority.
Confirm client believes a spiritual intervention is appropriate for therapy.
Do not demean, ridicule, or criticize religious leaders.
Listen empathically and sensitively explore when clients express anger at or criticize religious leaders or God.
Affirm that religious leaders and communities might be a resource.

22. Ethics Checklist: Church-State Boundaries (Richards & Bergin, 2005)
Understand and adhere to laws and workplace policies.
Protect clients’ and clinicians’ rights to free exercise of religion in workplace.
Work within clients’ value framework.
Obtain written consent from clients and supervisors (and parents, if applicable).
With children and adolescents, do not
Pray with clients.
Read or quote scripture.
Provide religious bibliotherapy.

23. Ethical Cautions (richards & Bergin, 2005)
Untrained clinicians don’t know what they don’t know.
Clinicians’ beliefs can influence many clinical issues, requiring exploration and reflection.
Clinicians require training in differentiating intense spiritual and religious experiences from psychopathology.
Clinicians need to identify religious and spiritual beliefs and practices that might be harmful.

24. Ethical Cautions (richards & Bergin, 2005)
There is risk for ethical boundary violations in spiritually- integrated counseling.
Remember you are practicing as a mental health professional who recognizes spirituality as an important component of human development and the therapeutic relationship.
Boundaries of the therapeutic relationship must be set in adherence to the ethical guidelines of your profession.

25. Professional Guidelines for Spiritual and Religious Issues Spiritual and/or Religious Self-awareness

26. Objectives
To define spiritual and religious competencies for clinicians.
To list the steps of clinician spiritual self-awareness.
To utilize spiritual self-awareness strategies.

27. Rationale for Competency (Richards & Bergin, 2014)
Religious diversity is a cultural fact, and most clinicians will encounter it.
Clinicians have an ethical obligation to obtain competency in religious and spiritual diversity.
Clinicians will have more credibility and trust with religious leaders and communities.
Competency might help clinicians access the healing resources for clients in religious and spiritual communities.

28. Spiritual Competencies (ASERVIC, 2009)
Culture and Worldview
The clinician can describe the similarities and differences between spirituality and religion, including the basic beliefs of various spiritual systems, major world religions, agnosticism, and atheism.
The clinician recognizes that the client’s beliefs (or absence of beliefs) about spirituality and/or religion are central to his or her worldview and can influence psychosocial functioning.

29. Spiritual competencies (aservic, 2009)
Human and Spiritual Development
The clinician can describe and apply various models of spiritual and/or religious development to human development.
Assessment
During the intake and assessment processes, the clinician strives to understand a client’s spiritual and/or religious perspective by gathering information from the client and/or other sources.

30. spiritual competencies (aservic, 2009)
Communication
The clinician responds to client communications about spirituality and/or religion with acceptance and sensitivity.
The clinician uses spiritual and/or religious concepts that are consistent with the client’s spiritual and/or religious perspectives and are acceptable to the client.
The clinician can recognize spiritual and/or religious themes in client communication and is able to address these with the client when they are therapeutically relevant.

31. spiritual Competencies (aservic, 2009)
Diagnosis and Treatment
When making a diagnosis, the clinician recognizes that the client’s spiritual and/or religious perspectives can:
Enhance well-being
Contribute to client problems
Exacerbate symptoms
The clinician sets goals with the client that are consistent with the client’s spiritual and/or religious perspectives.

32. spiritual competencies (aservic, 2009)
Diagnosis and Treatment
The clinician is able to:
Modify therapeutic techniques to include a client’s spiritual and/or religious perspectives
Utilize spiritual and/or religious practices as techniques when appropriate and acceptable to a client’s worldview.
The clinician can therapeutically apply theory and current research supporting the inclusion of a client’s spiritual and/or religious perspectives and practices.

33. spiritual Competencies (aservic, 2009)
Clinician Self-Awareness
The clinician actively explores his or her own attitudes, beliefs, and values about spirituality and/or religion.
The clinician continuously evaluates the influence of his or her own spiritual and/or religious beliefs on the client and the counseling process.
The clinician can identify the limits of his or her understanding of the client’s spiritual and/or religious perspective and is acquainted with resources and leaders with whom the clinician can consult or refer.

34. Characteristics of Competent clinicians (Richards & bergin, 2014)
Aware of one’s religious and spiritual heritage, worldview, and values and how they influence one’s work with diverse clients.
Seek to understand, respect, and appreciate different religious and spiritual traditions.
Are capable of communicating interest, understanding, and respect to diverse clients.
Seek to assess and understand how clients’ religious and spiritual worldview affect identity, lifestyle, emotions, and interpersonal functioning.
Are sensitive to circumstances that would benefit from a referral to a religious leader or clergyperson.

35. Characteristics of Competent clinicians (Richards & bergin, 2014)
Seek specific knowledge about religious beliefs and traditions of their clients.
Avoid making assumptions about clients’ religious and spiritual beliefs and values.
Understand how to sensitively handle value and belief conflicts to preserve clients’ self-esteem and autonomy.
Establish respectful, trusting relationships with religious professionals.
Seek to understand and access clients’ religious and spiritual resources.
Seek to use religious and spiritual interventions in harmony with clients’ beliefs.

36. Spiritual Self-Exploration (Chappelle, 2000; McLennan et al., 2001)
Step 1: Reflect on the development of your value system across your lifespan.
Step 2: Explore your personally held biases, fears, doubts, and prejudices.
Step 3: Learn about specific religious or spiritual beliefs through texts and other materials.
Step 4: Gather religious/spiritual information from clients.

37. Spiritual Self-Exploration (Chappelle, 2000; McLennan et al., 2001)
Step 5: Engage in experiences with different religious or spiritual groups.
Step 6: Consider how you might integrate spirituality into clinical treatment.
Step 7: Assess your comfort working with clients on spiritual and religious issues.
Step 8: Receive supervision from qualified personnel.

38. Spiritual Self-Exploration
Forgiveness
Purpose of tragedy
Sin
Good versus evil
Life after death
Morality
Values

39. Spiritual Lifeline (Hodge, 2005)
Create a religious/spiritual lifeline beginning with your birth through the present. The lifeline may extend to death and beyond, if you so chose. You may also include important secular events on the lifeline. Events that are perceived as positive should be noted above the baseline; events that are perceived as negative should be marked below the baseline.
How has spiritualty and/or religion impacted your personal lifeline?
How does your spiritual and/or religious history connect with your attitudes toward working with clients’ religious issues?

40. Other Spiritual strategies
Spiritual Lifemap (Hodge, 2005)
Pictorial representation of a client’s spiritual journey
A “roadmap” that includes photos, pictures, cutouts, etc.
Important sacred and secular events are included.
Spiritual Genogram (Frame, 2000; Hodge, 2005)
Graphic representation of spirituality across three generations
A family tree that shows how spirituality patterns have flowed over time
Sacred dates and affiliations are noted.

41. Theoretical Foundations of Spiritual and/or Religious Integration Clinical Conditions for Spiritual and/or Religious Integration

42. Objectives
Describe the spiritual foundations of psychotherapy theories.
Identify the conditions for inclusion of religion and spirituality into clinical practice.
List possible harmful outcomes of religion and spirituality.

43. Spiritual Foundations of Mental Health Treatment (West, 2000)
Psychotherapy means servant or attendant of the soul.
Pre-industrial revolution, individual problems in living were dealt with from a religious perspective.
Mid-1700’s, mental asylums were developed and run by religious groups.
Mid-1800’s, mental health treatment was transferred to the medical field.
1900’s
Mental health care was provided by counselors and psychotherapists.
AA and other religiously-affiliated mental health service agencies were created.

44. Spiritual Foundations of Theory
Psychodynamic Psychotherapy
Freud (West, 2000)
Religion is a product of wish fulfillment and fantasy (delusions).
Spiritual experiences are regressions (defense mechanisms).
Jung (West, 2000)
Psychological problems are spiritual problems.
Relief from suffering only comes from spiritual enlightenment.
Object Relations (Miller, 2005)
Image of God is a combination of primary attachment figures.
Everyone has a perception of God.

45. Spiritual Foundations of Theory
Cognitive-Behavioral Psychotherapy (West, 2000)
CBT has been shown to have positive effects with religious clients.
Mindfulness, meditation, guided imagery, and relaxation interventions have been incorporated into CBT manuals.

46. Spiritual Foundations of Theory
Humanistic Psychotherapy (West, 2000)
Strengths-based, holistic view fits with spiritual integration.
Genuineness, empathy, unconditional positive regard plus presence
Awareness of client and self is akin to mindfulness.
Focus on the individual working out own destiny without interference.
Trust in feelings and intuition to guide the process.
Emphasis on the here-and-now.
Reduced power differential between clinician and client.

47. Spiritual Foundations of Theory
Existential Psychotherapy (West, 2000)
Focuses on the individual’s subjective creation of meaning in a morally ambiguous world.
Overtly considers spirituality as a source of anxiety and comfort.
Addresses the impact of fear of death on people’s lives.

48. Spiritual Foundations of Theory
Transpersonal Psychotherapy (West, 2000)
Views people as intuitive, mystical, psychic, and spiritual.
Humans are unifiable and have the potential for harmonious and holistic development.
Deals with transcendent experiences and values.
The clinician does not determine the authenticity of the client’s spiritual experience.

49. Theoretical Approaches to Religion and Spirituality (Zinnbauer & Pargament, 2000)
The Rejectionist
Denial of sacred reality.
Religion is a psychological defense or disturbance.
Disadvantages
Impedes working alliance with religious and spiritual clients.
Deters religious and spiritual clients from seeking psychotherapy.
Inconsistent with empirical research.
Disrespect of religious and spiritual beliefs is unethical.

50. Theoretical Approaches to Religion and Spirituality (Zinnbauer & Pargament, 2000)
The Exclusivist
Fundamental belief in a religious or spiritual reality.
God exists.
Spiritual experiences influence behavior.
Absolute values exist (from scripture).
Clinician must adhere to client’s worldview.
Disadvantages
Restricts clients with whom one can work.
Converts clients to religious or spiritual belief system.
Inhibits improvement by rejecting secular approaches.
Over-identifies with clients.

51. Theoretical Approaches to Religion and Spirituality (Zinnbauer & Pargament, 2000)
Disadvantages
Clinician should agree in spiritual and religious realities.
Clinician might be viewed as inauthentic.
Health versus pathology might be unclear.
The Constructivist
Denies the existence of an absolute reality; recognizes the ability of individuals to create their reality.
Reality is constructed by the client’s experiences, feelings, beliefs, and social context.
Treatment focuses on the quality of the constructions; symptoms appear when constructions have broken down.
The clinician enters the client’s worldview.

52. Theoretical Approaches to Religion and Spirituality (Zinnbauer & Pargament, 2000)
Disadvantages
Require spiritual self-awareness of the clinician.
Over-identify with client.
The Pluralist
Recognizes the existence of a spiritual or religious reality and allows multiple interpretations or paths to it.
Cross-cultural approach.
Includes secular and spiritual interventions.

53. Steps to Clarify Your Theoretical Framework (Richards & Bergin, 1997)
Supervision or consultation with someone experienced in religion and spirituality.
Discussion with religious leaders.
Personal counseling.
Examination of your theoretical model’s assumptions about religion and spirituality.

54. Client Orientation (Kelly, 1995)
Religiously Committed
Religiously Loyal
Spiritually Committed
Religiously and Spiritually Committed
Superficially Religious (Extrinsic Religiosity)
Religiously Tolerant and Indifferent
Nonreligious
Religiously Hostile

55. Presenting Issues Orientation (Kelly, 1995)
Predominantly or Specifically Spiritual or Religious Issue
Nonspiritual or Nonreligious Issue with Significant Spiritual or Religious Component
Nonspiritual or Nonreligious Issue with Potential Connection to Spirituality or Religion
Nonspiritual or Nonreligious Issue with No Apparent Connection to Spirituality or Religion

56. Clinician orientation (Kelly, 1995)
Deferring
Divert or disregard spiritual or religious content
Invalidating
Confront or challenge harmful beliefs or practices
Reworking
Rethink or re-experience problematic beliefs or practices
Encouraging
Apply and enhance beliefs or practices that are healing and enhancing

57. steps for Integration (richards & bergin, 1997)
Assess client’s religious or spiritual background.
Establish trust and rapport.
Consider whether religious or spiritual intervention is indicated.
Clearly describe religious or spiritual intervention.
Receive informed consent.
Be respectful of the sacred nature of the intervention.
Work within client’s worldview.
Apply interventions with flexibility, tailoring them to the client.

58. Recommendations for Integration (richards & Bergin, 2005; Richards & Bergin, 2014)
Client-initiated (vs. therapist-initiated)
Ecumenical (vs. denominationally explicit)
Religiously implicit (vs. religiously explicit)
Out-of-session interventions (vs. in-session)
Informed consent

59. Contraindications for Integration (Richards & Bergin, 1997)
Clients who do not want a spiritual approach.
Clients who are delusional or psychotic.
Spiritual issues are not relevant to the presenting problem.
Clients are minors and parental consent has not been attained.
There is a weak working alliance with the client.
There is low therapist-client agreement on religious values.

60. Harmful Impact of Religion and Spirituality (griffith & griffith, 2002)
Powerless submission
Rigid adherence to principles
Frequent religious conversion
Violations of relatedness
Eliciting negative feelings
Defensive responses
External locus of control
Negative Feelings include:
Despair
Helplessness
Meaninglessness
Isolation
Defense Mechanisms such as
Escapism
Repression
Denial

61. Select Spiritual and/or Religious Techniques for Clinical Inclusion

62. Objectives
Identify select religious or spiritual interventions for integration into clinical practice.
Practice select religious or spiritual interventions for integration into clinical practice.

63. Guided Imagery (Richards & Bergin, 2005)
Directed, deliberate, and purposeful elicitation of positive sensory images in an individual’s imagination.
Combine relaxation techniques with guided imagery using spiritual or religious content.
Recommended for clients with:
Stress-related concerns
Physical health problems
Type A personality

64. Guided Imagery (Richards & Bergin, 2005)
Active, busy, performance-focused clients might not prefer this method, but it might help them to slow down, focus inward, and connect with emotions.
Infrequently used by clinicians, despite strong evidence suggesting usefulness for clients.
Clinicians might use secular versions.
Some Christian clients might view Eastern or New Age forms of guided imagery negatively.

65. Bibliotherapy (Horton-Parker & Fawcett, 2010)
Providing, recommending, or integrating religious and/or spiritual literature
Most frequent spiritual intervention
Limited research support
Types
Sacred texts
Novels and autobiographies
Topical books
Richards & Bergin (1997), Basham & O’Connor (2005)
Provides instruction, guidance, comfort, insight, and enlightenment

66. Bibliotherapy (Richards & Bergin, 2005)
Clinical Use of Sacred Texts
Quote scripture
Interpret scripture
Make indirect reference to scripture
Relate stories from scripture
Encourage memorization of scripture
Encourage reading and study of scripture
Challenge dysfunctional or irrational beliefs using scripture
Richards & Bergin (1997)

67. Bibliotherapy (Richards & Bergin, 2005)
Benefits for Clients
Challenge and modify dysfunctional beliefs.
Reframe and understand problems from an eternal, spiritual perspective.
Clarify and enrich their understanding of the doctrines of their religion.
Seek God’s enlightenment, comfort, and guidance.
Tips for Inclusion in Clinical Practice
Assure suitability for client.
Do not engage in theological debate.
Richards & Bergin (1997)

68. Prayer (Cheston & Miller, 2011; Richards & Bergin, 2005)
Every kind of inward communication or conversation with the power recognized as divine.
Most religions endorse prayer, though forms vary.
Research on efficacy of prayer is controversial and inconclusive.
People who pray believe it is helpful.
Petition – asking something for one’s self
Intercession – asking something for others
Confession – repentance for wrongdoing and asking forgiveness
Lamentation – crying in distress and asking for vindication
Adoration – giving honor and praise
Invocation – summoning the presence of the Almighty
Thanksgiving – offering gratitude

69. Prayer (Cheston & Miller, 2011; Richards & Bergin, 2005; Weld & Eriksen, 2007)
Colloquial and meditative/contemplative prayer are encouraged over ritual prayer.
Prayer in session with clients is generally discouraged.
Work within the client’s religious belief system.
Explore clients’ beliefs about prayer.
Provide information about prayer.
Pray for clients outside of session.
Colloquial prayer – everyday language prayer
Meditative/contemplative prayer – meditating on a scripture, mantra, etc. or awaiting the presence of God
Ritual prayer – reciting an established prayer

70. Prayer (Basham & O’Connor, 2005)
Recommendations for Using Prayer
Clinician and client hold similar beliefs.
Client initiates the idea of prayer.
Offer a referral to clergy to assist the client with prayer.
Be attentive to whether the prayer is an attempt to avoid personal responsibility.
Talk with the client about the experience and purpose of prayer during session.
Basham & O’Conner (2005)

71. Gratitude (Emmons & McCullough, 2003)
Recognition that nothing can be taken for granted.
Recognition of what we are given by an external force.
Emotion or state resulting from a having awareness and appreciation of that which is valuable and meaningful.
The willingness to recognize the unearned increments of value in one’s experience.
Enright, (2012), Pp. 16

72. Gratitude (Emmons & McCullough, 2003; Walsh, 1999)
Expressions of Gratitude
Journaling
Lists
Meditation
Prayer
Recall
Benefits
Strengthened social relationships
Prosocial beliefs and behaviors
Improved well-being and positive affect
Improved sleep

73. Clinician Spiritual Preparation (Cornett, 1998; Richards & Bergin, 2005)
Spiritual Practice before/after Sessions
Prayer
Meditation
Centering
Countertransference Issues
Supervision
Difficulties
Strategies for Success

74. Workshop Objectives Define spirituality and religiosity.
Identify ethical and professional guidelines specific to spiritual and religious issues.
List strategies to increase spiritual and/or religious self- awareness.
Describe clinical conditions necessary for spiritual and/or religious integration.
List spiritual and religious techniques that might be included in clinical work.

75. Janet L. Muse-Burke, Ph.D., L.P.C.
For more information:
Janet L. Muse-Burke, Ph.D., L.P.C.
Marywood University
ext. 2367
Private Practice