Papers by Rochelle Suri, PhD, MFT
Encyclopedia of Trauma: An Interdisciplinary Guide, 2012
International Journal of Play Therapy, Jul 1, 2012
International Journal of Transpersonal Studies, 2010
Journal of Humanistic Psychology, Jul 1, 2010
This article is a qualitative exploration of how auditory hallucinations have been experienced as... more This article is a qualitative exploration of how auditory hallucinations have been experienced as meaningful to individuals diagnosed with schizophrenia. This theoretical perspective is supported by the survey of the literature, which suggests that for many centuries, individuals experiencing auditory hallucinations have been given much more credence than their counterparts in modern society. Most recent studies on auditory hallucinations indicate that auditory hallucinations themselves are not debilitating. Romme proposes instead that the fear of not being able to control or manage the auditory hallucinations can be disabling to the individual. Using a case example from the author’s own work, as well as drawing from other researchers and theorists, the article provides concrete illustrations of how individuals have derived insight from their auditory hallucinations. It is expected that the article may help clinicians better understand auditory hallucinations in schizophrenia, particularly with regard to clinical treatment, as well as shed light on the phenomena of auditory hallucinations.
Journal of Humanistic Psychology, Apr 1, 2010
Journal of Humanistic Psychology, Apr 27, 2009
PsycEXTRA Dataset
"&qu... more ""The God image has received increasing attention in the psychological literature as a construct distinguishing the emotional or relational aspects of one’s experience of God (God image) from one’s beliefs about God (God concept). Often implicit in this discussion is two errors. First, it is believed that there is a singular or unified God image. However, “the God image,” as with any complex psychological construct, is a composite of many differing experiences of God. In other cultures, this is represented in various symbolic ways. For example, in Hinduism, God is viewed as a representation of different facets of a human being. This explains why there are over 1,000 gods and demi-gods in Hinduism. As a second error, it is often implicit that one’s God image should align in a narrow culturally and religiously defined manner, such as God as loving and forgiving. The theological (God concept) often forces a limited set of appropriate God images. Many therapists falsely assume that it is acceptable to encourage certain God images regardless of the individual. However, there are different ideals of God represented in religions and cultures. For example, God is not just a male in other cultural settings, giving females gods equal credence. Both male and female gods represent the yin and yang of life. Male dominated God images, even when rooted in love and compassion, may feel oppressive and incongruent for many individuals. Compassion, for example, is sometimes experienced different by male and females, with males experiencing as a cognitive acceptance while females experience it in a more embodied, relational manner. Hoffman, Hoffman, et al (2007) found that White individuals in the dominant culture tended to experience God differently than many people of color. Furthermore, the experiences of God correlated with spiritual and psychological health differently for people of color than for White individuals. Stated in another way, different God images may be healthy for White individuals as compared to many people of color. Previous research has suggested that females often experience and engage God differently than males (Hoffman, Knight, et al, 2007). Many lesbian, gay, bisexual, and transgender (LGBT) individuals may experience God differently than what is typical as heterosexual. God, when presented or imagined in human form, including the example of Jesus, is typically depicted as White male. Thus, for White males, they are able to relate to God based upon a degree of similarity in this primary sources of identity whereas females, people of color, and LGBT individuals are forced to relate to the same conception of God based upon difference. We propose the God image literature has not adequately addressed these issues of cultural, religions, and gender diversity and therefore often has been practiced in a culturally and religiously insensitive manner. In order for therapists to work with the God image in therapy with a diverse set of clients, standards of cultural competency must be applied not just to the general therapy skills, but also the God image work. This includes having some knowledge, acceptance, and skills appropriate for the variety of ways people often experience God, or seek to experience God, in different cultures and religious groups. In our presentation, we discuss ways to develop cultural competency with God image therapy. Clinical examples are used to illustrate culturally and religiously sensitive God image therapy. ""
PsycEXTRA Dataset
ABSTRACT Much of the research and literature on the God image, including the measures of the God ... more ABSTRACT Much of the research and literature on the God image, including the measures of the God image, have an implicit bias toward a traditional Judeo-Christian understanding of God. Additionally, relatively little research has been conducted on the God image outside of Europe and the Americas. This ignores issues of culture, diversity, and progressive understandings of God within the Judeo-Christian tradition. The current research project attempts to address these limitations through a study utilizing a phenomenological methodology. Interviews focusing on the experience of God with individuals from Asia, including Singapore and India, were conducted as well as interviews with individuals in the United States. Purposeful sampling was used in order to include individuals from various religious backgrounds, particularly individuals from the Judeo-Christian tradition and individuals from Hinduism. The inclusion of individuals from various cultures as well as from both monotheistic and polytheistic religious traditions allows the researchers to identify areas of similarities in individual God image across religions and cultures. Additionally, this methodology helps to identify individual differences in the experience of God. Particular attention is given to the role culture, gender, and other forms of diversity play in influencing how individuals experience God. The results have important implications for psychotherapy. In particular, this research represents advancements in understanding the role of culture in religious experience. The applications of this research are discussed in terms of how to conduct God image therapy in a culturally and religiously sensitive manner.
This article describes how existential–humanistic psychotherapy can be useful in working with the... more This article describes how existential–humanistic psychotherapy can be useful in working with the elderly. Specifically, the article describes the psychotherapeutic themes of presence, spirituality, and meaning and shows how they are important in working with the geriatric population. Using case studies from the author’s own work, the article provides concrete illustrations of how to work with older individuals. Implications for research and training are discussed. Keywords
assistance while this article was being prepared. The author also wishes to thank Pacific Institu... more assistance while this article was being prepared. The author also wishes to thank Pacific Institute, San Francisco, for allowing her to use case studies and examples presented in the current article. However, the author alone is responsible for the ideas put forth in the article and its point of view.
Sandplay therapy has been utilized with various populations, including those with posttraumatic s... more Sandplay therapy has been utilized with various populations, including those with posttraumatic stress disorder (e.g., Coalson, 1995), children with traumatic brain injury (e.g., Plotts, Lasser, & Prater, 2008), and individuals with substance abuse problems (e.g., Marcello, 2008). However, there are scant references to the employment of sandplay therapy with individuals with dementia. Using case studies from the author’s own work, the article provides concrete illustrations of how sandplay therapy may be a significant mode of therapy to consider in working with dementia. This article also explores how sandplay facilitates the individuation process, provides a venue for nonverbal therapy, and promotes the exploration and deepening of an individual’s connection with the unconscious mind. Implications for research are also discussed.
Journal of Humanistic Psychology, Apr 27, 2009
Journal of Humanistic Psychology, Apr 1, 2010
Encyclopedia of Trauma: An Interdisciplinary Guide, 2012
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Papers by Rochelle Suri, PhD, MFT
As a second error, it is often implicit that one’s God image should align in a narrow culturally and religiously defined manner, such as God as loving and forgiving. The theological (God concept) often forces a limited set of appropriate God images. Many therapists falsely assume that it is acceptable to encourage certain God images regardless of the individual. However, there are different ideals of God represented in religions and cultures. For example, God is not just a male in other cultural settings, giving females gods equal credence. Both male and female gods represent the yin and yang of life. Male dominated God images, even when rooted in love and compassion, may feel oppressive and incongruent for many individuals. Compassion, for example, is sometimes experienced different by male and females, with males experiencing as a cognitive acceptance while females experience it in a more embodied, relational manner.
Hoffman, Hoffman, et al (2007) found that White individuals in the dominant culture tended to experience God differently than many people of color. Furthermore, the experiences of God correlated with spiritual and psychological health differently for people of color than for White individuals. Stated in another way, different God images may be healthy for White individuals as compared to many people of color. Previous research has suggested that females often experience and engage God differently than males (Hoffman, Knight, et al, 2007). Many lesbian, gay, bisexual, and transgender (LGBT) individuals may experience God differently than what is typical as heterosexual. God, when presented or imagined in human form, including the example of Jesus, is typically depicted as White male. Thus, for White males, they are able to relate to God based upon a degree of similarity in this primary sources of identity whereas females, people of color, and LGBT individuals are forced to relate to the same conception of God based upon difference.
We propose the God image literature has not adequately addressed these issues of cultural, religions, and gender diversity and therefore often has been practiced in a culturally and religiously insensitive manner. In order for therapists to work with the God image in therapy with a diverse set of clients, standards of cultural competency must be applied not just to the general therapy skills, but also the God image work. This includes having some knowledge, acceptance, and skills appropriate for the variety of ways people often experience God, or seek to experience God, in different cultures and religious groups. In our presentation, we discuss ways to develop cultural competency with God image therapy. Clinical examples are used to illustrate culturally and religiously sensitive God image therapy. "