Documente Academic
Documente Profesional
Documente Cultură
2005
For example, a patient in psychotherapy was struggling with fears over a difficult to diagnose medical
illness. She was anxiously awaiting results from
medical tests. I wondered how she could best fend
off the anxiety from her uncertainty. What helped
most? She said she would rely on her faith: I believe there is a purpose to everything, and that God
will take care of me. Was this a belief that existed
only within her mind or was God a presence that
you felt in your body? She paused quietly, then
said, I want it to be a felt presence, but it isnt right
now. I dont know how. Subsequent psychotherapy sessions focused upon ways for her to feel the
comforting presence of her God.
For many psychotherapists, religious countertransference is a problem needing both professional supervision and personal self-reflection. Its layers of
complexity can include the defensiveness of many
patients or clients who assume they will be belittled for their spirituality; the psychotherapists past
negative life experiences with religion; religious
psychotherapists zeal in proselytizing their own
faith; the Freudian legacy of viewing spirituality as
neurotic, superstitious, or anti-intellectual. Identifying, acknowledging, and appropriately managing
aversive feelings towards a patients or clients spirituality is no less daunting than other kinds of negative transference in psychotherapy. As with other
types of countertransference, peer supervision with
colleagues can be invaluable.
References
GRIFFITH J.L., GABY L. (In press, 2005) Brief
psychotherapy at the bedside: Countering demoralization from medical illness. Psychosomatics.
GRIFFITH J.L., GRIFFITH, M.E. 2002. Encountering the Sacred in Psychotherapy: How to Talk