Acknowledgements

I would like to express my heartfelt gratitude to All and acknowledge that this
Earthbound lifetime is full of so many gifts. May we all embrace this journey to its fullest
so that we may cultivate and embody our truest selves and know pervasive divinity.

ii

Table of Contents
Acknowledgements.
Introduction .......
Owning Truth ....
Winding Path .
Definitions .
Then and Now ...
Wisdom Traditions ..

ii
1
1
3
4
6
6

Empirical, Clinical, Scientific (blah, blah, blah)

Integration .

Mindfulness .

Research ...

10

An Angel .....

11

In Action ...................

12

Going Beyond ..

12

Universal Truth .....

15

The Transpersonal .

16

My Thoughts .....

18

An Approach ...

19

Principles of Empowerment

20

Conclusion .

22

References .

24

iii

1
On Spirituality and Clinical Psychology
Introduction
In this paper, I intend to discuss the potential significance of integrating
spirituality into the clinical psychotherapeutic setting as an integral component of best
practices. I aim to present a cross-cultural historical view of spiritualitys role and
influences from past to present. I will include a relative discussion of my own experience
up to and including an original treatment paradigm. Finally, I will conclude with thoughts
regarding implications for future impact and contexts for use.
Owning Truth
I am reminded of a time when I was around 12 years old. My maternal
grandmother was an alcoholic. The consequences of this left deep and current wounds on
my mother. However, one day I remember my mom returning from a seminar with a
plaque containing the following portion of Reinhold Neibuhrs serenity prayer: God
grant me the serenity to accept the things I cannot change; courage to change the things
I can; and wisdom to know the difference. Though she did not talk much about it at the
time, I vividly remember how she began using this prayer as a mantra and that her
participation in this seminar altogether cultivated a powerful and positive spiritual shift in
her. Not long afterwards, my mother was able to begin talking about and healing from
this lifelong secret and experience of abuse. At the same time, I was moved in my own
way simply by being exposed to this prayer and observing her transformation. Even in its
own context, it packs some potent food for thought. The word alcoholic now had new
and very personal relevance. I wanted to help my mom and my grandmother. I learned
about Alcoholics Anonymous and their 12-step program, which includes a fundamental

2
acknowledgement of a higher power. It was much later in my life that I could
appreciate both the concept of a higher power and its therapeutic relevance.
It was not until my second year of college that I was exposed to my first
psychology course. From that moment on, I changed my major and declared that I wanted
to become a clinical psychologist. After graduation, my plan was to get some experience
in the field, save money, and enroll in a graduate program in a year or two. Life happened
and it took over 20 years for me to get back to school. Of course, a lot transpired in that
time.
In my first real job I experienced a rude awakening and became quite
disheartened with the field, which did not look or, more important, feel like I thought it
would. How could I have been so wrong about what I thought I wanted to do? I could not
explain at the time that my discomfort had to do with the one-size-fits-all approach that
the clients I observed were being put through. Although this seemed to work for some, I
could see it was missing the mark for most. The protocol appeared to treat all of the
clients with the same formula according to the latest and greatest empirical research in
the field. At the time, the protocol involved a lot of evocative catharsis resulting in
emotional vulnerability and fragility. I knew these people were hurting deeply and that
this academic modality was missing heart, soul, and appreciation for each unique
individual. This absence was demonstrated in the lack of post intervention follow-up until
the following weeks session. As a result of this exposure, I attempted to repress my
initial aspirations, only many years later realizing my soul never gave up this calling.
Now I know that I can play a role in creating the kind of therapy that is consistent with
my original intentions.

3
Winding Path
Clinical psychotherapy has historically followed a medical model. In other words,
much like a broken bone, people with psychological issues have typically been treated as
though something in them is broken and is in need of fixing. Are these people really in
need of fixing? On the other hand, is it appropriate for your psychotherapist to
recommend that you pray as part of the course of your treatment? The latter is a question
that held particular resonance with me after praying was offered to me by a therapist. I
did not appreciate the suggestion at that time. I was not ready for what I was calling
religion to be offered to me from a professional therapist. Had I been asked if prayer
were appropriate in a therapeutic situation 11 years ago, my answer would have been an
emphatic NO. I felt that praying was out of context and imposing, and I was taken aback
by it.
At one point, I experienced a challenge that led me to seek the support of a
counselor. During my second appointment with this person, I was, in fact, offered
Christian prayer as a course of treatment which, at that time, I felt was extremely
inappropriate. I have since discovered that I was not alone with this impression. In fact,
Roswitha Saenz and Michael Waldo (2013) led a study on clients preferences regarding
prayer during counseling. They concluded, More than half of the participants indicated
that they preferred not to have prayer integrated into their counseling sessions (p. 1).
They further state that clients who do not believe in a higher power indicated that prayer
in their counseling sessions would be inappropriate, unhelpful and awkward (p. 1). On
my third and final counseling appointment, I was offered medication. I did not believe I
needed a pill to fix what I was going through. Once again, I became quickly and deeply

4
disillusioned.
After much inner work, primarily through reflection and meditation, I realized my
mental health concerns had spiritual roots. I experienced a gradual and powerful shift of
aligning and integrating my complete selfmind, body, and spirit. This shift in
awareness led to transformational healing that then generalized to all other levels: mental,
emotional, physical, intellectual, spiritual, and interpersonal. I believe the counselor who
recommended prayer to me was onto something I was not yet ready for. I now receive his
offering of prayer as an attempt to inspire me towards finding support in spiritually-based
practices, and I am grateful.
Definitions
Because several key terms in this paper mean different things to different people,
I will define them relative to the context of this paper.
What is spirituality and what are spiritual practices? There is a variety of formal
definitions available; however, for this paper, spirituality means to embody an
understanding, appreciation, integration of, and pervasive connection to all that is divine
as one goes about living a human existence. Spirituality is a way of being that holds this
essence to a deep internal and external level of knowing. Spiritual practices are actions or
behaviors in which one participates in order to connect to spirituality.
I discern there is a difference between spirituality and religion. Religion is an
organization; it has structure, rules, expectations, and more. I think many religions
contribute significantly to spirituality and spiritual practices all over the world, although I
also consider them to have some pitfalls. I believe it is important to revere all of the
religious variations and the individuals who abide by them, and to honor and learn from

5
their ways. In this light, I find the term wisdom tradition may be used somewhat
synonymously because it suggests that we can take some of the practices without the
dogma. I echo the thoughts of Matthew Fox (2004) in One River, Many Wells, when he
states:
One thing that can make human existence meaningful and give us courage and
creativity to navigate our ways is healthy spirituality. When religion is true to
itself and is itself healthy, it is about spirituality, for spirituality is meant to be the
core of religion. But religion, like everything else that humans touch, can become
distorted and misused. It can develop its own institutional ego, even while
preaching to individuals about the need to humble their personal egos. This
happens. It has often happened. Therefore, it is evident that one can also be
spiritual without religion. (p. 2)
Knowing shall refer to ones deepest connection to his or her own truths. It can be
as simple as knowing ones favorite color, or as deep as taking a position on a moral
dilemma, or even deeper as a personal explanation of the meaning of life. Knowing
involves having a generalized, strong, and objective deep sense of self. It includes having
openness, humility, trust, inquiry, and a connection to all surroundings, to name a
handful.
Another important term in this paper is spiritual intelligence, which Ronel (2008)
defines as
an experience-based ability to understand the world and ourselves through Godcenteredness: an ability to long for, to realize and to know God, to recognize and
to choose the way towards God in all circumstances, as well as to detect selfcenteredness and the manifestations of the ego in various situations, and to adapt
the life accordingly. (p. 105)
Finally, I will define what is meant by clinical psychology. According to the
American Psychological Association (APA),
the field of Clinical Psychology integrates science, theory, and practice to
understand, predict, and alleviate maladjustment, disability, and discomfort as
well as to promote human adaptation, adjustment, and personal development.

6
Clinical Psychology focuses on the intellectual, emotional, biological,
psychological, social, and behavioral aspects of human functioning across the
lifespan, in varying cultures, and at all socioeconomic levels.
(http://www.apa.org/divisions/div12/aboutcp.html#Anchor-WHERE-11481)
As I read this definition, I cannot help but notice that inclusion of the spiritual aspect of
human functioning is sorely missing, despite the inclusion of a number of other factors.
Then and Now
No-one is exempt from going through some hard times in life, and people have a
variety of ways of getting through such challenges. Further, some appear to experience
tragedy and trauma relatively durably, while others seem less resilient. There are a
number of factors that contribute to overcoming suffering. Suffering is a universal
experience and our spiritual traditions have always tried to deal with it in one way or
another (Fox, 2004, p. 268). Long before clinical psychologists existed, people have not
only overcome trauma but have done so with growth also taking place. Of course, there
are several factors that contribute to these differences and I assert that one of the bigger
ones is rooted in spirituality/religion.
Wisdom Traditions
Long before psychotherapy was imagined and implemented, wisdom traditions
offered a way to walk with suffering. Many of these wisdom traditions have been in place
for thousands of years, both before and then co-existing with, the times of modern
psychotherapy. These traditions offer a different language than that used by modern
psychotherapy, one that many respond to even as some do not. Regardless, I will provide,
based on my own understanding and level of exposure acquired over time, a snapshot of a
handful of spiritualties that offer practices and approaches for dealing with life in a
variety of helpful ways.

7
Buddhism is an ancient wisdom tradition that firmly acknowledges the existence
of human suffering and offers Four Noble Truths around this ideology. Within each of
these truths are ways to process the experience of suffering, including the practices of
meditation and mindfulness. Mindfulness involves being present in the moment, and
meditation involves a variety of mental exercises that include contemplation, reflection,
and nothingness. Sometimes the Buddhist practitioner is able to experience
enlightenment, which embodies increasing moments of peace and contentment.
Another ancient wisdom tradition is Christianity. This faith is based on the human
existence of Jesus Christ as the son of God, and its primary doctrine is available in the
written form known as The Bible. The central concept is that through belief in Jesus
Christ and The Bible, and through the practice of prayer, one will be protected from harm,
healed, and/or saved. There are many variations of this belief system, some more formal
than others, and prayer is one of its most significant practices. More specifically, prayer is
like talking to God.
Practices common to many of the Native American wisdom traditions include
storytelling and ritual in healing. The storytelling usually contains contemplative and
powerful metaphors and the rituals include communication with spirits. Further, Native
American tradition integrates nature, unity, and interconnectedness in healing.
Another tradition that is rich in the use of storytelling is Sufism. Sufis seek to tap
into their deep inner wisdom and forge a strong connection to God and divinity. Being
aware of the pervasive presence of divinity is a significant component.
Please note that these are all extremely simplified descriptions. There are so many
more traditions deeply layered with powerful philosophies, such as Judaism, Hinduism,

8
Confucianism, and many more. Further, there are a number of people who prefer an
eclectic approach to their faith foundation, using resonant pieces of each. Regardless of
any one persons process/religion/spirituality/wisdom tradition, inherent in a spiritual
practice are many opportunities to learn and practice overall spirit-filled living. Whether
directly aligned or not, the religions of the world offer a cornucopia of practices aimed
at opening our eyes to the ever-present reality of the sacred (Zaleski & Kaufman, 1998,
p. 19).
Empirical, Clinical, Scientific (blah, blah, blah . . .)
Another consideration associated with the validity of offering spirituality in the
clinical psychology setting comes directly from the literature regarding evidence-based
practices. In a clinical setting, this entails working with clients based on empirically
supported research. Specifically, evidence-based practice in psychology (EBPP) is the
integration of the best available research with clinical expertise in the context of patient
characteristics, culture and preferences (APA Presidential Task Force, 2006, p. 273).
Further, EBPP involves consideration of the patients values, religious beliefs,
worldviews, goals, and preferences for treatment with the psychologists experience and
understanding of the available research (p. 278). I find it very encouraging that
consideration of religious beliefs is specifically included. While I do not argue with the
idea that scientific evidence is valuable, I also believe it is very important to acknowledge
that which we know but cannot necessarily prove or explain. Similarly, I respect the
vulnerability and trust of people seeking psychological help and understand that the
methods to support them must be sound and safe. Clients must never be unofficial
experimental subjects. However, I also believe that if and when well-informed, clients

9
can have a voice based on making an informed decision as to how they wish to approach
their therapy. I find that it can be very supportive to bring spirit-based approaches into the
therapy setting.
Integration
What does the research say about the role and efficacy of spiritually-based
practices in psychotherapy? I am pleased to say that a tremendous amount of research on
this question is available and the results are encouragingly positive.
Mindfulness
The efficacy of spiritually-based interventions has been a growing topic of
research, especially in the last decade. For the purposes of this paper, I will discuss how
mindfulness meditation, based on Buddhist tradition, offers a valuable and effective tool
to improve overall well-being and creates an opening for other spiritually-based practices
in contemporary psychotherapy. In fact, many benefits of mindfulness already have have
been acknowledged. These benefits include brain-based emotion regulation, decreased
reactivity and increased cognitive flexibility, and both interpersonal and intrapersonal
advantages (Davis & Hayes, 2011).
I consider mindfulness-based interventions to be a potential gateway to bringing
spiritually into the workplace of the classically medical approach that frequently
prioritizes pharmaceutical interventions:
The implication of these recommendations is that spiritual practice, whether in formal
religious ceremonies, traditional cultural practices or generic spiritual support, is a
resource that has the potential to be utilized in MHPSS [mental health and
psychosocial support] programs. Indeed, this is consistent with a growing body of
evidence that has clearly shown religious or spiritual beliefs support mental health and
well-being generally, in addition to fostering social support, social capital and coping
in times of crisis. (Scharer & Ndogoni, 2014, p. 189)

10
There are numerous other ways to integrate spirituality into mental health work.
For instance, various forms of prayer, introspection, ritual, reflection, and more. I now
believe the intention of my former therapist might have been to attempt to cultivate
something of this sort in me by offering a prayer. While I was not quite ready for that
form back then, I do credit that experience as one of many that has fostered the
spirituality that I embody today, and I am very grateful for it now.
Research
For starters, one study attempts to make mindfulness, which has its roots in
Buddhism, more easily measurable. There are many ways to describe what is meant by
mindfulness, but basically it refers to being present and aware in each moment. In the
study, Moving Beyond Mindfulness, authors Desbordes, Gard, Hoge, Hlzel, Kerr,
Lazar, Olendzki, and Vago create an operational definition of equanimity as an evenminded mental state or dispositional tendency toward all experiences or objects,
regardless of their origin or their affective valence (pleasant, unpleasant, neutral) (2014,
p. 1); and propose that once equanimity is extracted from mindfulness, it is the more
critical element in well-being, to be focused on in the future. On many levels, it is
beneficial to extract concepts into their component parts in order to better research them.
I find that these forward-thinking implications on future research ideally lend itself to
offering more evidence-based spiritual practices that will then enable them to be more
mainstreamed into contemporary psychotherapy.
The more I dug into understanding how much and what kind of research has been
and is being done on the integration of spiritually-based practices into psychotherapy, the
more pleased I became. In fact, about a year and a half ago, the American Health and

11
Wellness Institute held The First International Conference on Mindfulness in Rome, Italy,
with 35 countries being represented and led to this comment:. Finally, a strong
inclination to disengage such practices from their historical spiritual contexts is beginning
to shift, as the psychological value of these traditions becomes better recognized (Singh,
Kristeller, Raffone, & Giommi, 2013, p. 467). Further, the neurobiology of mindfulness
and mindfulness meditation were strongly represented at the conference and supported by
empirical data, such as MRI scans. The broad scope of clinical applications of
mindfulness-based interventions was also presented, including Mindfulness-Based
Cognitive Therapy (MBCT) for suicide, depression, post-traumatic stress disorder,
anxiety, obesity, elder care, ADHD, and more. Overall, the data presented at the
conference regarding the use of mindfulness-based interventions among specific
populations and settings were very encouraging (p. 469).
An Angel
A nurse named Mary Jo Kreitzer is one who is making strides blending integrative
models and clinical practice. Impressively, she is the co-principal investigator of a
clinical trial looking at mindfulness meditation and organ-transplant patients, among
many other applications (Mittelman & Snyder, 2009, p. 67). The positive results of this
work are being generalized to additional research on the impact of a mindfulness-based
stress reduction program on the wellbeing of nurses. I find Kreitzers work to be
particularly inspirational because I believe the bridge she is building from the nursing
environment to mindfulness spans a greater divide than that from psychotherapy to
mindfulness. Not only is she utilizing mindfulness practices to improve medical
outcomes for patients but she is also using them in a psychological manner, directly with

12
the medical professionals who care for them. I believe the inroads she is forging will
easily pave the way for expansion of these practices in many domains.
In Action
Throughout my coursework and research, I have learned that clinicians have
found ways to integrate nonevidence-based themes into their client interactions and have
been doing so for some time. This was a powerful awakening for me, an aha moment.
Because I am generally a rule follower and afraid of doing something wrong, I had not
previously thought that I could weave my own creativity into my work. For so long, I was
stuck in the belief that I had to be somebody else in order to become a clinical
psychologist. It was refreshing to realize that this has, in fact, been going on all along. In
their article, Faith to Move Mountains, Thelma Bryant-Davis and Eunice Wong (2013)
point out numerous applications and data for faith-based recovery. They also discuss the
function of and need for more collaboration between spiritual leaders and clinical
professionals. The authors concluded: There has been a growing recognition in the field
of psychology of the central role that religious and spiritual coping can play in the
recovery process of trauma survivors (p. 682). Bryant-Davis and Wong added that
identifying religious and spiritual cognitions, beliefs, and behaviors, that are adaptive
could provide another fruitful avenue to yield positive treatment outcomes (p. 682).
Going Beyond
I believe there are numerous ways to bring about personal transformation and
there are just as many catalysts for this deep change. Before any practice can become
evidence based, it has to start somewhere.

13
Because trauma and tragedy are often the basis of client-initiated therapy, let us
now consider the implications of how transpersonal growth can best be used to support
positive client outcomes in clinical settings, coaching practices, and other helping
professional environments where people may be suffering spiritually, emotionally,
personally, and/or interpersonally.
One way, discussed by Sovatsky (2004), has been exemplified by Meher Baba, an
Indian spiritualist whose primary message was demonstrating divine love through his
inner radiance and actions rather than through the spoken word. From this example,
Sovatsky demonstrates how the helping professional can guide the client(s) to see
through the lens of love by modeling, flooding, noting, creating, and labeling heartfelt
moments in their sessions. In these instances, language is important, as is the energy the
helping professional holds. Sovatsky further explains:
As Buddhist epistemology teaches, name and form go together. Thus, linguistic
shifts open up new possibilities for perception, thought and action, in keeping
with Wittgensteins potent aphorism that languages are forms of life, and each
shift in wording creates a changed world. (p. 140)
New use of language is first modeled then and can be practiced. In time, this new,
more positive, productive, and healing language, whether in the form of thought or
spoken aloud, carries new, more positive, productive, and healing energy to be
transferred, sending ripples outward into the universe. Further, Meher Baba also helped
inspire the work of R. D. Laing, a Swedish Psychiatrist who brought the transpersonal
into his sessions with clients. In one notable session, held live in front of an audience via
camera, Laing demonstrated his transpersonal techniques with a schizophrenic client in
which he modeled an authentic, intuitive connection used to support the client gaining
insight versus using more traditional evidence-based intervention (Clark, 2004, p. 178).

14
Similarly, Romanyshyn (1998) discusses the role of gesture in communication
and grief work. He defines gesture as the term used to contain all the multiple ways of
making sense of the world in its varied textures, moods, contours, seasons, shapes,
directions, colors and lighting (p. 47). He further states, Watching the gesture you enter
a world of experience. The gesture is the portal through which each of us enters into the
mystery of the other (p. 47). The way he describes the dimension, vastness, and power
of gesture is quite insightful. I believe there is much potential for magic to happen in this
space, but how does one go about proving its efficacy and does it really need to be
avoided until that time?
Another example includes the somewhat tragic yet simultaneously powerful story
of Judy Schavrien.(2005). Judy is a woman who was shot in the face during a mugging
one night on the south side of Chicago. She journaled extensively throughout her tragedy
and subsequent healing, a period of time that spanned about 7 years. The shooting
occurred 4 days before her 40th birthday. She had arrived home and was getting out of her
car around midnight when she was approached by one of the attackers, who placed a gun
to her face and demanded her purse. After she relinquished it, she screamed hoping they
would leave already, but was first shot in the cheek before they fled. She recounts seeing
the flash of light from the gun shot before hearing the sound of the firing and then feeling
the blood and realizing what had just happened. Her physical injury was primarily
cosmetic, and plastic surgeries have been able to yield satisfactory results. She realizes
that had the gun shot been a few degrees in any number of directions, her outcome could
have been very different, and she is grateful for what it was not.

15
Her emotional injuries, however, ran much deeper. During her recovery, she knew
she needed to reject her feelings of bitterness. Schavrien states:
Even at this midnight moment, this seeming nadir (very low point), the healing is
beginning. It begins with the gift that I give to myselfan instantaneous spiritual
comprehension that I must reject the easy and seductive solution, which is a
hardening into bitterness. (2005, p. 106)
Schavrien adds that her simultaneous healing began with her notice of the man
who was awakened out of sleep by the gunshot and immediately came to help her and
hold her. She also noticed the many levels of experience that occurred, such as this man
representing more to her, like a brother, than just someone she encountered in that
moment (p. 122). She describes the post-traumatic stress and shattering of self she
experienced, and her healing from it. She states:
One comes to see ones own story as a single, particularly colored, instance
among millions of stories. . . . Sooner or later we all do get the rug pulled out
from under us. Then we get an opportunity to abstain from bolting for new
ground, for a new and solidified self-image, self-story, on which to take a stand.
(p. 122)
Universal Truth
Each of the above experiences describes a different way of processing; due to
their individual nature, none is evidence-based according to empirical experimentation
requirements, but all have, nevertheless, been effective. They all carry with them
something experiential and ineffable, which makes it difficult to research. They all also
carry a sacred component. This sacred piece is the core of spirituality and is a part of us
all. I believe that acknowledging this universal truth can be a simple key to living a joyful
life.

16
The Transpersonal
There are already a number of physically- and intellectually-experiential
paradigms that relate to accessing deep aspects of ourselves that may generalize to
subsequent transformation and well-being. In his essay titled The Transpersonal Self,
Daniels (2005) discusses 9 major theories, which I will mention briefly to demonstrate
the breadth of possibilities. Even though Daniels discussion is more from the concept of
transpersonal theory, I assert that access to psychological health can come from
understanding, acknowledging, and appreciating the transpersonal; with transpersonal, at
its simplest, meaning self-transcendent. The following significantly condensed
descriptions from Daniels synopses aim to point out the pattern of and connection to
spiritual transformation as it relates to its nonduality of human experience, and is
ultimately and simultaneously a key component of embodied wisdom.
1. Abraham Maslows Metamotivational Theory - takes into account what
Maslow describes as peak experiences as well as a general biological
potentiality, as Daniels (2005) explains in his summary. Peak experiences are
moments of highest happiness and fulfillment (p. 178) that are deeply felt
and have transformative potential. Recognizing the biological component is
noteworthy as it relates to embodiment, assimilating the physical experiential
and the intellectual/cognitive aspects.
2. C. G. Jungs Analytical Psychology - proposes two predominant junctures of
human existence known as inner and outer reality. Outer reality pertains to the
physical component and inner reality involves ones innermost depths, thus
blending these realities bridges the physical with Truth.

17
3. Roberto Assagiolis Psychosynthesis - describes the integration and unification
of aspects of an individual that lead to experiential transformation, again
combining a human and therefore physical personality with a higher self
(p. 188).
4. Stanislav Grofs Holotropic Model - incorporates the physicality of breathing
and sensory experiences with deeper realms.
5. Sri Aurobindos Integral Psychology - describes the transformative connection
of the human (physical) experience well as Daniels writes,
Because for Aurobindo, the evolution of mind and spirit expresses itself most
directly in the human realm, his philosophy focuses strongly on the human
condition and human psychology. Humankind, he argues, is essentially at the
leading edge of evolution and therefore, as a species, we have a major role to
play in the process of cosmic and spiritual advance. (p. 193)
This theory is fascinating and comprehensive, and makes many associations
for transformation into embodiment.
6. Ken Wilbers Structural-Hierarchical Model - describes transformation in
terms of a complex and comprehensive self-evolutionary process.
7. Michael Washburns Spiral-Dynamic Model - discusses the integration of parts
of ourselves leading to a complete and full human existence, with recognition
of the human component being directly relevant in this context.
8. Peggy Wrights Feminist Theory - values the germaneness of the role and
relationship of the physicality of the body and the humanness of emotions.
9. Jorge Ferrers Participatory Vision - considers the potential role of dualism in
ultimate spiritual development and engages the participation of the individual.

18
All of these theories describe a possible process, but not necessarily a
prescription. For example, one cannot simply study any one of these theories and
resultantly transform. While the theory might intellectually contribute to ones
transformation, there are other layers needed to complement it. Specifically, readers must
also do something to go along with the theories, which may suggest or incorporate
practices to further facilitate growth. For example, the aforementioned Holotropic Model
includes a protocol known as Holotropic Breathwork that incorporates breathing patterns,
music, relaxation techniques, and somewhat-guided meditation, utilizing physical and
sensory doorways to facilitate deep inner experiences and consequently access Truth
(Grof & Grof, 2010, p. 63-66). Once a practice of doing is established, one can extend
beyond this to being that particular thing they were doing. For example, as one practices
love, they become love and then they can not help but experience love.
My Thoughts
Such processes are individual journeys and one has to come to this awareness
authentically and individually in the end. However, a clinical psychologist can play a
meaningful supportive and facilitative role. Even though I was loosely exposed to the
idea of personal growth through spiritual foundations, I had to figure it out for myself;
and in my case, it came several years later and as a result of lots of life experiences
coming together. I am grateful that such seeds were planted and divinely nurtured until I
caught up with them. It is my calling to be able to work with people who are suffering. It
would be a privilege to come alongside them in love and support, through holding space
and more, as they bring themselves into the healing they need. I believe the source of this
healing comes from going beyond oneself in order to see the biggest possible picture, as

19
mentioned in some of the examples above. I agree with Walsh and Vaughn that
transpersonal development . . . involves several steps: seeing through the
limitations of convention and recognizing further development potentials;
undertaking a practice capable of realizing those potentials; experiencing for
oneself the flashes of illumination that transform future potentials into present
realities; extending flashes of illumination into abiding light; and bringing that
light into the world for the benefit of all. Undertaking this process is regarded by
the great wisdom traditions as the highest goal and greatest good of human
existence. (1993, p. 114)
An Approach
One approach that I came up with and would be interested in facilitating entails
integrating the following four key points. I recommend that people listen, do, allow, and
eventually be. This is a simultaneous, complimentary, and reciprocal cycle. They must
listen deeply, to ALL that their journey gives them. This includes experiences, readings,
teachings, observations, joys, upsetseverything. No two processes are the same; the
order varies, and they may occur concurrently with different practices. However, through
deep listening, people access their own truth where they, and only they, hold the
individual answers for themselves. Identifying their best method of listening would be a
key step. As they listen, they must behave consistently by continuing these practices and
making congruent choices, including what they choose to think. Lifes journey, along
with self and Spirit, provides all that is needed; therefore, one must allow this new
information/awareness to be processed and integrated in the way that listening directs. As
people listen, their truth is revealed, co-created, and experienced to the point where they
cannot help but effortlessly be their truth. It can be that simple; but I acknowledge that
getting there unfolds in its own due time.

20
Principles of Empowerment
While the above provides a succinct and simplified ideology, the next method,
which I have created and call The Empowerment Process, is designed to be facilitated in
partnership with a therapist or guide. It is more progressive and comprised of the
following steps:
Step One Hungry: Hungry calls for an individual to be at a place where he/she is, at
a minimum, willing to change. It is even better when they are seeking or hungry
for it. Human existence naturally facilitates the awakening of this desire through a
variety of cocreative events that are relative to each persons individual journey.
For those who are not yet so called, inspiration can be offered and seeds can be
planted in support of this natural unfolding. Trauma, tragedy, and suffering are all
potential catalysts.
Step Two Sponge: Sponge involves seeking. Available to the seeker is a very rich
and limitless assortment of paths (ways) to try and to travel. This can often be
overwhelming. Through deep listening, intuition, presence, and sensitively placed
questions, the guide helps to not only expose the seeker to many of these ways but
also to facilitate the seeker to sort and experience them. Observation is a powerful
tool for all in this stage and the tools of the guide are also shared with the seeker
for his or her own self-development and empowerment.
Step Three Eureka: Eureka entails discovering meaningful practices. This step
involves much evaluation and reflection, feeling and expression. This is when
sought-after lines of communication between spiritual self, deep inner, and
external, earthbound self are being realized. Part of this step also requires periods

21
of resting and allowing. One must be patient in this phase, in order to steep in
these ways, so that they are truly given the opportunity to be sincerely and
authentically attempted, experienced, integrated, and embodied.
Step Four I Am: I Am demonstrates accessing and owning ones truth. Ones current
highest expression of their spiritual self is personified, alignment is experienced,
and knowing, at least to some new extent, is achieved! Experiences of
victimization and suffering subside. But were not done yet.
Step Five Owl: Owl utilizes much discernment and insight. These are important
components of prior steps, as well, but more dominant at this step. It is important
to acknowledge the significance of maintaining and applying such discernment
throughout. These steps are constantly overlapping as exposure to new and
different ways continues to be present throughout ones lifetime. Some of these
ways will be enduring, and some of them will have only temporary relevance.
Neutrality, objectivity, and openness are now effortless, allowing for review and
release. Peace and contentment are experienced and authentic knowing is
embodied. Much as life is fluid and in need of change and refreshing, so too will
be some of the ways.
Step Six No vacuum: No Vacuum pertains to the fact that no man is an island and
we do not exist in a vacuum. As equipped as we all are, we need
communion/community in order to progress through and experience these steps.
Without one another, we wouldnt be able to know anything. We constantly teach
and mirror for each other often in the smallest ways. Sharing and connecting
perpetually continues the cycle of knowing as we all advance universally. On the

22
first page of his book, Group Genius, Keith Sawyer (2007) uses the example of
the Wright brothers natural collaboration, demonstrating how we often dont even
notice the significance of our interconnectedness. We intuitively team up with All
in our world/s. When our identity expands to include everything, we find peace
with the dance of the world (Kornfield, 2001, P. 94).
Conclusion
I believe that everyone needs God (connection to spirit, higher power,
constructive religion) and that this foundational philosophy in a nonreligious setting will
help a lot of people who are suffering. Ever since I had my own psychotherapy
experience as described above, this whole concept of comingling clinical therapy and
spirituality has been a curious topic for me. I have been deeply interested in becoming a
counselor ever since I changed my undergraduate major to psychology in 1989. However,
for one reason or another, I have not pursued it. More recently, one of the barriers I have
created towards this goal is directly related to this issue. Currently, I could not envision
becoming a psychotherapist if I were prohibited from utilizing spirituality as part of the
process. I trust openly and without attachment to outcome that I will cocreate ways of
initiating spiritual practices into the lives of others in a form most congruent with my
authentic truth and honoring of those with whom I work. I believe that being a part of
educating, cultivating, and facilitating spiritual intelligence is what I was born to do; and
I also believe that a clinical psychotherapy practice is the form I am called to do it in.
Beyond the personal resonance the integration of spirituality and clinical
psychotherapy means to me are the implications and significance for those seeking
mental health and wellbeing, which is virtually everyone on the planet. Journeying

23
through the school of life is divinely designed to teach us the meaning of existence, what
it is to be human, and to know our truth beyond our earthbound lifetime(s). We are free
thinking, individual beings, and together we also form a collective entity. As we
experience life, our spiritual intelligence develops. Fortunately or unfortunately, lifes
challenges often teach us the most about our individual Knowing and our relationship to
and with the collective. Taking a spiritually-based approach to mental health efficiently
connects us to our individual and collective divinity. Once this connection is made, a
powerful, transformation, and irreversible shift is embodied. Therefore, incorporating
spirituality into clinical psychotherapy is not only significant but crucial because the
combination drives the direction and progression from the deepest roots of suffering to
empowerment and healing. To attempt to heal and grow without considering the role of
spirituality would be missing the mark.

24
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