My View, Spiritual Self-Identity is Connected to Both Religious rientation and Religious Attitude

I believe that spiritual self-identity is a prominent feature of self-identification. The various belief systems that we have developed impact our personal and collective identities; similarly, our values and religious beliefs make up part of our identity as well. For instance, believing it’s immoral to have sexual intercourse before marriage is considered my personal value or beliefs. Another way beliefs can be interpreted is through religion. I believe that someone’s theoretical orientation directs all of their clinical choices. The methods used, action plans, and the way we measure transformation is linked to the theories we pull from. Theoretical orientations is intended to ground professionals and provide a solid foundation to extract from.

Increasingly, the culture we live in is a mixture of various religious, and ethnical experiences. I think that having a culturally diverse knowledge has actually helped provide me have a more individualized, patient-centered perspective. My religion or viewpoints doe actually help in facilitating positive change during my clinical encounters with clients. I feel that I am able to professionally, ethically and competently apply sensitivity treatment when managing my clients; I am able to exhibit the proper understanding and respect to each individual regardless of my own religious viewpoint on human nature, good, evil and so forth. I am only able to apply this concept because I demonstrate certain levels of critical self-reflection and I know my own religion, culture influences, conducts, convictions and assumptions. Honestly, I don’t know if these two visions do or can diverge. Data proves that religion and spirituality are generally helpful when assisting individuals cope with tragedy. Being ethically respectful and attentive to the cultural diversity of consumers religion and spirituality, contributes to our personal and social identities. Spiritually integrated approaches to treatment are as effective as other treatments.

I don't believe there is any reason for theology and science to conflict. There have been many scientists who were also spiritual individuals. Like many situations and circumstances we face today, sometimes things are not always black or white issue; there are numerous shades of gray. A person does not have to deny either part of themselves to effectively become a genuine clinician. There are parts of our brains that are analytical and other parts that are more emotional and empathetic. Individuals who demonstrate more empathy and who are pro-social are sometimes more spiritual and individuals who are methodical have a tendency to be more scientific and exhibits defiant tendencies. There are two distinct types of truth: pragmatic and ethical. Individuals have to experience both completely to have a strong appreciation of the world and individuals who live in it.

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Whether we as helpers are religious and spiritual, or share a religious and spiritual orientation with clients, we must become conscious of how our orientation may directly or indirectly, knowingly or unknowingly effect clients. We must also ensure that our consumers are protected and given independence and sovereignty in their treatment. I think that having open dialogue with clients about the values that motivate treatment may be one of the most significant ways to ensure moral practices in treatment. It can also be helpful to refer with specialists who represent diverse religious and spiritual customs. This can offer significant perception and understanding in dealing with ethical issues that may present when addressing creed and spirituality in practice.

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