Learning and becoming aware of one's own values and beliefs is a part of the cognitive operation of maturing into professionalism, and exploring one's faith is an important aspect of self-importance-understanding (Benshoff & Spruill, 2000, p.70). individually individual has to examine one's own eclectic background and expand a personal model, which is a blend of values and focal point theory, with the resulting counseling style that reflects the faith of the counselor. This is the responsibility of the counselor, and with the help of concerned mentors, the individual can gradually move through dissimilar increments to an increasingly higher pitch of integration of the professional self with the personal self (Benshoff & Spruill, 2000, p.71).
The process may be ongoing throughout one's adult life, but it probably will fit during the early symbolises of graduate counseling and practicum courses. What Benshoff and Spruill term Phase I of developing a framework for theory mental synthesis is the stage of growth that foc practice sessions on pre-training personal beliefs, including spiritual and religious beliefs. At this clock time the counseling student examines a
Another group that has until recently been ignored in legal injury of counseling strategy is the lesbian, gay and bisexual segment of the population. In order to effectively counsel this type of client, the counselor mustiness know his or her beliefs regarding that population. Gays and lesbians have encountered tremendous negative attitudes in their educational and therapeutic environments, and significant distress over those biases is a part of the state of mind that they bring to counseling (Pearson, 2003, p.292). If one is ethically or morally opposed to the gay lifestyle, or is simply uncomfortable working with gays in the counseling setting, the top hat thing to do is to refer the client to another counselor.
This woof may be very difficult as it takes time for the gay client to reveal his or her orientation to the counselor, and if in that location is a rejection, it adds to the numerous biases and rejections the client has already experienced in a homophobic society (Person, 2003, p.292).
Orientation. Journal of Counseling and Development, 81, 473.
The process of integrating faith into family counseling is first a process of claiming and fully understanding one's own faith. It seems from the literature, that that understanding must be so clear and secure that no other social group or type of religion or spiritism is threatening to one's own beliefs. With that secure foundation one is able to work with persons of all kinds, educating oneself as needed in order to understand other religions and find common ground with the clients. trustingness is a sensitive area for the client, and with compassionate awareness the counselor can ask open-ended questions, which lead the client to use faith as a part of the therapeutic process, rescue God into the psychological transformation.
Due to the fact that so more graduate work is externally driven, the student will needfully have to shift gears and focus inward, as the process of building an understanding of one's own faith in
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