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Serenity
Gerard
J. Connors, Ph.D., Radka T. Toscova, Ph.D., &
J. Scott Tonigan, Ph.D.
Abstracted
from (1999) Integrating spirituality into treatment: Resources
for practitioners. In W. R. Miller (Ed.), (pp. 235-250). Washington,
DC: American Psychological Association
Serenity is
often seen as a very effective tool for coping with stress or other
life challenges. It is also perceived as integral to the development
of enlightenment or the growth of spirituality in individuals. ...serenity
has been used to specify peace of mind or inner peace, especially
in the face of difficult circumstances.
Writing in
the context of recovery from addictive behaviors, Bailey (1990) defined
serenity as “feelings of tranquility, gratitude, contentment, affection
for others, and a deep inner peace.” Within the psychological literature
the term serenity has been used to specify peace of mind or inner
peace, especially in the face of difficult circumstances.
“Serenity,”
a chapter of the book Integrating Spirituality Into Treatment,
examines serenity as a concept involving psychological overtones as
well as spiritual practices. Authors Gerard J. Connors, Radka
T. Toscova, and J. Scott Tonigan explore definitions of
serenity, how it can be measured, and what can be done to foster it.
Serenity
in 12-Step Programs
Serenity plays
a central role in 12-step recovery programs that deal with issues
related to alcohol, drugs, gambling, or codependency. The most widely-known
expression of serenity is the Serenity Prayer, incorporated into use
by Alcoholics Anonymous (AA) since the 1940s (see Table 1). In AA
literature the prayer contains elements of acceptance, letting go
of control over certain elements of life, developing trust in and
surrendering to the will of a Higher Power, discerning when to take
appropriate action, accepting life on life’s terms, having a present-day
orientation, and experiencing joy.
Table
1. The Serenity Prayer
God,
grant me the serenity to accept the things I cannot change,
The courage to change the things I can,
And the wisdom to know the difference.
Living one day at a time,
Enjoying one moment at a time,
Accepting hardship as a pathway to peace,
Taking this sinful world as it is,
Not as I would have it.
Trusting that you will make all things right If I surrender to your
will,
So that I may be reasonably happy in this life
And supremely happy with you forever in the next.
Note:
In the public domain.
A Concept
Analysis of Serenity
In 1990, Roberts
and Cunningham (see also Roberts & Fitzgerald, 1991) performed a “concept
analysis” of serenity. They developed a list of previous uses of the
term and then identified defining attributes, antecedents, and consequences
of the term. Experts who had written on serenity, taught on the topic,
and studied serenity as used in AA, reviewed existing materials and
participated in roundtable discussions on the concept of serenity.
Their study resulted in ten critical attributes that they felt represented
the defining characteristics of serenity, as shown in Table 2.
Roberts and
Cunningham’s defining of the above characteristics led them to propose
the following working definition of serenity: “a spiritual experience
of inner peace, trust, and connectedness that exists independently
of external events.” Although their work might raise issues about
this definition, it stands out as the most systematic, comprehensive,
and elucidated effort to define serenity.
A Serenity
Scale
Researchers
subsequently used the concept analysis results on serenity as the
starting point for the development of the Serenity Scale, a measure
of serenity. The representative factors of the Serenity Scale include
the development of an inner haven, acceptance, belonging, trust, perspective,
contentment, present centeredness, benevolence, and cognitive restructuring/self-responsibility.
For more information on the Serenity Scale, see the work of Roberts
and Cunningham (1990) and Roberts and Aspy (1993).
Table
2. Defining Characteristics of Serenity
1. The ability to detach
from desires and/or emotion and feelings.
2. The ability
to be in touch with an inner haven of peace and security.
3. A sense of connectedness
with the universe.
4. A trust in the wisdom
of the universe.
5. The habit of actively
pursuing all reasonable avenues for solving problems.
6. An ability to accept situations
that cannot be changed.
7. A way to give unconditionally
of one’s self.
8. Forgiveness of self and
others.
9. The ability to let go
of the past and the future and to live in the present.
10. A sense of perspective
as to the importance of one’s self and life events.
Note:
Adapted from “Serenity: Concept Analysis and Measurement,” by K. Roberts
and G. Cunningham, 1990. Educational Gerontology, 16, 577-589.
Fostering
Serenity
It may be
useful to identify possible indications that a client might be a candidate
for interventions relating to serenity. In all likelihood, clients
may not mention concerns about serenity but rather a sense of emptiness,
meaninglessness, depression, yearning for fulfillment, etc. (Moore,
1992). All of these concerns have the acknowledgment of a void, the
absence of serenity.
Often the
client’s request is to make these feelings go away, to remove the
pain. The broad concept of serenity, framed in either secular or religious
language, offers something to move toward as a goal. In this way,
emotional ills can be seen as the absence of the positive and life-affirming
quality of serenity. Whether through involvement with formal religious
practice or more secular methods such as relaxation techniques, the
diversity of paths toward serenity all warrant professional respect.
In their chapter,
Connors, Toscova, and Tonigan discuss mechanisms by which psychotherapy
may facilitate the development of each of serenity’s characteristics.
For example, detachment may be fostered though the use of words in
concert with breathing cycles (e.g. Gerber, 1986). Detachment may
also occur by quietly focusing on and observing unpleasant or disturbing
thoughts while breathing deeply (e.g. Epstein, 1998). Meditation may
also be used while actively pursuing detachment (e.g. Smith, 1975).
Cognitive restructuring and values clarification may also be useful
in the process of detaching from cravings and never-ending, perhaps
unattainable, wants. A psychotherapist may assist clients pursuit
of detachment through any of these means. In the remainder of their
chapter, the authors discuss other ways psychotherapy may be beneficial
in fostering serenity.
Summary
Serenity involves
the practice of vibrant processes that lead to spiritual wellness.
The processes of acceptance, forgiveness, meditation, and prayer all
seem to be a reciprocal relationship between acceptance and forgiveness
of others and experiencing serenity for oneself. Thus, the concept
of serenity has both experiential and practical implications for clinicians
and may be particularly helpful in understanding broad spiritual aspects
of the processes and outcomes of psychotherapy.
References
Bailey, J.
V. (1990). The serenity principle. New York: Harper & Row. Epstein,
M. (1998). Going to pieces without falling apart: A Buddhist perspective
on wholeness - Lessons from meditation and psychotherapy. New
York: Bantam Doubleday Dell.
Gerber, W.
(1986). Serenity. New York: University Press of America.
Moore, T.
(1992). Care of the soul. New York: HarperCollins.
Roberts K.,
& Cunningham, G. (1990). Serenity: Concept analysis and measurement.
Educational Gerontology, 16, 577-589.
Roberts, K.
T., & Aspy, C. B. (1993). Development of the Serenity Scale. Journal
of Nursing Measurement, 1, 145-163.
Roberts, K.
T., & Fitzgerald, L. (1991). Serenity: Caring with perspective. Scholarly
Inquiry for Nursing Practice, 5, 127-142.
Smith, J.
C. (1975). Meditation as psychotherapy: A review of the literature.
Psychological Bulletin, 82, 558–564.
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