Complete Test on Metaphysical Psychology in 2 hours

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Thomas Francis University • Course A50 • Segment 4

—Douglas R. Kelley, PhD, CH, CSL

Upon Completion of this Segment, You Will Know:

 What are ethics?

 The IMPA Code of Ethics.

 The IMPA Code of Ethics—explanation and details.

 Review of the psychic code of ethics.

 Resolving ethical conflicts and dilemmas.

 Developing your own code of ethics.

Ethics is knowing the difference between what you have a right to do and what is right to do.

—Potter Stewart

s with any other profession or skill, we must also consider the ethics and legalities of met-

aphysical-related work regardless of the capacity and form it may take, e.g., Spiritual

Counseling and Life Coaching, Energy Healing, Paranormal Research, etc. Adopting and fol-

lowing a clear and concise code of ethics will set you apart from the many fakes, frauds, and con-

artists associated with this field. The best way to have proper ethics in your practice is to be an

ethical person. If your character is ethical, you will be consistently ethical regardless of any situa-

tion that arises.

This segment uses the Code of Ethics established by the International Metaphysical Practitioners

Association (IMPA) as a model for discussion. Selected sections of the IMPA Code will be discussed in

more detail along with side points to help you in developing your own Code of Ethics. Please note

that the IMPA Code of Ethics was developed to cover a broad range of metaphysical-related practic-

es, modalities, and approaches. Your Code will likely not need to be as broad.

WHAT ARE ETHICS?

Ethics are simply a system of moral principles. Of course, belief comes into play where ethics

are concerned. Different cultures have different ethical values regarding certain things. However,

there are ethical principles that transcend cultural boundaries such as taking care of children and

the elderly.

Segment 4: Ministerial Ethics and Legalities

Ethics are like the needle on one’s moral compass. We all have variations in our ethical values

based on our self-belief, core values, societal beliefs, the lessons we learned as children, and so on.

It could be said that all of the courses in this program are simply lessons in ethics. When you are

encouraged to believe in yourself, to pay it forward, and to do no harm (to name three), you are

being encouraged to reassess and modify your ethical values in a positive way. In fact, ethics and

enlightenment go hand-in-hand; you cannot become enlightened without having a core of healthy

ethics.

You will find that the following discussion of professional ethics is simply a concise repeat of

many of the things you’ve already learned in this degree program as applied to a business or

ministerial practice.

We’re now going to take a closer look at some ethical values important to your metaphysics

career. Before you proceed to the next section below, please thoroughly read and ponder the IMPA

Code of Ethics available on the course page. Please take some time to comprehend the ethics

listed. Please note that there are abbreviated and full versions of this code. Please read both, but

especially the full version. Once you are familiar with the IMPA code, continue to the next section

on this page.

Segment 4 Supplemental Information: The IMPA Code of Ethics

NOTE: Before proceeding to the next section, please read document above locat-

ed on the Course Page for a supplemental discussion of this section. This docu-

ment is part of the course.

THE IMPA CODE OF ETHICS—EXPLANATION AND DETAILS

Many of the sections in the IMPA Code of Ethics are self-explanatory, but we will take a closer

look at selected sections below.

Section 1: Do No Harm; Do Right.

We’ve talked about these principles many times during this degree program. These two princi-

ples are the foundation upon which any healthy code of ethics is built and should temper every oth-

er aspect. Albert Schweitzer, a Franco-German theologian, philosopher, and physician, spent much

of his life pondering and developing the concept of ethics. According to Wikipedia, “Schweitzer's

passionate quest was to discover a universal ethical philosophy, anchored in a universal reality, and

make it directly available to all of humanity.”1 In this vein, Schweitzer wrote, “Let me give you the

definition of ethics: it is good to maintain life and to further life. It is bad to damage and destroy

life. And this ethic, profound and universal, has the significance of a religion. It is religion.”2 You

1 Wikipedia.com, “Albert Schweitzer”. 2 Original source: Unknown. Quoted source: http://www.finestquotes.com.

Segment 4: Ministerial Ethics and Legalities

would be well served to make these principles of “do no harm” and “do right” a part of your pro-

fessional code of ethics.

Section 3: Disclosure and Informed Consent

This section simply means that you are open and truthful about your practice including your

qualifications and fees, and will never violate the client’s boundaries by practicing on him or her

without permission. Truthful and sensible advertising is also addressed as well as the requirement

for an Informed Consent statement to be signed by the client. Informed Consent simply means that

your client is fully informed of the details of the service you provide, can make an informed deci-

sion, and gives his or her written consent to proceed.

By the way, I use the term “client” in this segment, but you can also use the term “church

member” or similar if you are pursuing a ministry rather than a metaphysical practice or paranor-

mal research.

Section 4: Privacy and Confidentiality

Privacy and confidentiality are always of prime concern among clients and should never be

breached without the client’s written consent unless required by law. This includes any consulta-

tion with other practitioners that you may do on the client’s behalf. You can discuss the nature of

the client’s case, but not reveal the client’s identity without permission.

Mandated Reporting. Under the Federal Child Abuse Prevention and Treatment Act (CAPTA)

passed in 1974 in the United States, “all States, the District of Columbia, American Samoa, Guam,

the Northern Mariana Islands, Puerto Rico, and the U.S. Virgin Islands have statutes identifying per-

sons who are required to report child maltreatment under specific circumstances.” Most, if not all,

states have also passed laws mandating the reporting of elder abuse and neglect as well. It is safe

to assume that every developed country also has some form of mandated reporting laws.

Please see the links on the course page to the U.S. Department of Health and Human Services

website as well as the state mandatory reporting requirements for citizens, healthcare providers,

and ministers (clergy). If you live outside the U.S., do an online search or contact your local gov-

ernment for information on mandated reporting.

About half of the states in the U.S. include the clergy as Mandated Reporters. This supersedes

“ecclesiastical privilege,” also called the “clergy-penitent privilege.” As an ordained minister, you

would be required to report any good-faith suspicions of child abuse, maltreatment, or neglect.

Some clergy-persons feel that information obtained during confidential counseling should be pro-

tected and feel that state mandated reporting presents a huge ethical dilemma. However, under

the ethical principles of “do no harm” and “do right,” not reporting such a crime committed against

an innocent child represents a much bigger ethical dilemma.

Even still, some members of the clergy refrain from reporting child abuse under the guise of ec-

clesiastical privilege. I know this first hand as I was once an Elder in the Jehovah’s Witnesses reli-

gion. Although I only encountered one or two cases during my seven year ministerial tenure with

them, it was made quite clear by the governing body of that religion that we as Elders were not to

contact the civil authorities in cases of child abuse or molestation. The religion considered itself as

Segment 4: Ministerial Ethics and Legalities

a higher authority and we were to discipline our own. The problem with this approach is that this

religion was woefully ill-equipped to handle pedophiles and sexual predators. They may be able to

monitor the offender while at church and during church functions, but they could not monitor the

offender in the privacy of his own home—the very place in which such heinous crimes are most like-

ly to take place—to ensure the safety of the child, or any other children, for that matter. The gravi-

ty of situations like this is compounded by the fact that pedophiles cannot be reformed because pe-

dophilia is tantamount to a sexual orientation and hard-wired in the individual.

I am now strongly against “ecclesiastical privilege” when it comes to child abuse, molestation,

and neglect as well as elder and vulnerable adult abuse. I am now all about doing the right thing for

the child or adult victim and ensuring that no further harm is done. Even though the cases I worked

on during my “Eldership” were not new when I became involved, I still have to wonder whether I

could have done more for the affected children if I hadn’t been so damn brain-washed by this high-

control group. I finally came to my senses in January 1999 and left the cult.

If you become aware of child or elder abuse, molestation, or maltreatment, I urge you to do the

right and ethical thing by reporting it to your local law enforcement office. After all, you are likely

required by law to do so. And by the way, you are not required to inform the parents, guardians, or

anyone else that you intend to report your suspicions to the authorities. In fact, don’t inform any-

one else but the authorities. In most cases, your identity is kept confidential.

A list of U.S. state hotlines is available at www.capsli.org.

Section 8: Professional Boundaries

Maintaining professional boundaries will make your reputation solid. Violating professional

boundaries will destroy it quickly. Always use common sense and discretion with all clients.

For example, it may be prudent to avoid seeing certain clients in a location in which no one else

is present, especially clients of the opposite sex. Unfortunately, some people are not as “tightly

wound” and could conceivably make unfounded accusations. I’m not trying to induce fear here nor

make you paranoid. I’m simply encouraging you to use good judgment and discretion if your intui-

tion raises any red flags. Always listen to your inner voice regarding clients. If you have any inner

hesitation whatsoever, decline to take the person as a client. I speak from experience on this. Eve-

ry time my gut flinches when talking with a potential new client and I don’t listen, it comes back to

bite me in some way. I’ve learned to listen to my intuition and decline the person even when I need

the money. It’s better to be safe than sorry.

Depending on your location, you have a couple of options to ensure a safe and positive client

session if you work alone. If your practice is located in a building with other businesses and people

close by, you’re fine. If your location is secluded and/or in your home and no one else is around,

then have the client bring a friend or family member. This is especially important with some prac-

tices such as Reiki or hypnosis since the client may be sitting or lying down with their eyes closed.

You may also choose to video record your client sessions as a precaution. Just remember to inform

your client of this and to get his or her consent. All video recordings must be kept private and con-

fidential.

Segment 4: Ministerial Ethics and Legalities

Another area in which to use discretion is touching a client. Yes, some forms of practice may re-

quire this, but always use discretion, always ask before touching a client, and never touch a client

in his or her private areas for any reason.

Dual Relationships

A Dual Relationship is any relationship with a current client other than the practitioner-client re-

lationship. You must use discretion in this matter so that you do not create a conflict of interest

and/or a situation of over-familiarity with the client. Of course, this is not always a straightforward

and clear matter because of extenuating circumstances and human nature.

To put this in perspective, it is usually not a problem to perform energy healing on a friend or

family member. Likewise, it is not usually an issue for a previous paranormal investigation client to

join your research team. But it would be a potential issue if you began dating someone who was an

active counseling/coaching client—especially if the relationship is a sexual one.

Under no circumstances should you jeopardize the positive nature of the practitioner-client rela-

tionship potentially resulting in harm to the client. You must maintain appropriate and professional

boundaries with current clients and refrain from engaging in any activity that may result in harm to

the client. Remember, do no harm.

Sexual Harassment Policy

The information in the IMPA Code of Ethics is pretty straightforward. You must be careful to

avoid any activity that could be construed as sexual harassment including flirting and not respecting

the client’s personal space. You should also add a sexual harassment policy to your code of ethics.

Section 9: Legal Conformity and Insurance

Ethical practitioners must be aware of any and all laws governing their practice and adhere to

these laws. Most forms of metaphysical practice are not regulated by the state. Some might be par-

tially regulated such as hypnosis. Always make sure you are aware of your state laws concerning

your practice.

Professional Indemnity Insurance, also known as professional liability insurance, Errors and Omis-

sions (E & O) insurance, and malpractice insurance is available for some, but not all metaphysically-

related practices. Among the more common practices in which insurance is available are Reiki, ho-

listic healing, energy work, pastoral counseling, life coaching, and hypnosis. I haven’t found any

company in the U.S. that offers insurance for psychics or paranormal investigators. However, gen-

eral liability insurance may be available for these specializations from your local insurance agency.

Specialized insurance is much more widely available in the UK and Australia.

Most of the alternative health insurers offer policies for $150 to $250 per year. A list of potential

U.S. companies is available on the IMPA website in the Members Menu under “Resources,” but not

all specializations are covered. Insurance may be difficult or impossible for your practice, but if it is

available for your practice, it is prudent to obtain it.

Segment 4: Ministerial Ethics and Legalities

Section 10: Record Keeping

It is always advisable to document client sessions for a number of reasons. For starters, it is a

standard practice in any profession that involves helping people. Keeping clear records helps you to

remember previous client sessions when you have many clients; it documents the session for possi-

ble future verification, and it allows you to see your client’s progress. Always document your ses-

sions appropriately answering the what, why, where, how, and when as necessary. Your records

should be clear, honest, and factual.

Client records are considered private and confidential. You will need your client’s written con-

sent to transfer them to another practitioner, which is another reason why your records should be

clear, honest, and factual.

Maintain your client records for at least seven years in a safe place. When it comes time to dis-

pose of them, make sure they disposed of in such a way as to protect the client’s information, such

as shredding.

Section 11: Life-Long Learning

Every practitioner or researcher should be committed to continuing education and life-long

learning. It never stops. Therefore, make this a part of your Code of Ethics and stick to it.

Section 13: Living Document

Your Code of Ethics should actually be a “living document” in that it should be updated from

time to time as necessary based upon your experience and knowledge. As you evolve as a person, so

too should your Code of Ethics evolve.

REVIEW OF THE PSYCHIC CODE OF ETHICS

On the course page, I have also included the code of ethics discussion from Course G240: Devel-

oping Your Innate Psychic and Intuitive Powers for your review. Again, this is aimed at a psychic

practice, but the principles crossover into other types of metaphysical practices as well. Ethics is an

extremely important part of your training; therefore, I am including this material in an effort to

stimulate your thinking. Please take time to review (or re-review) this material now. It is on the

course page and entitled, “Psychic Ethics Review.” Once you have thoroughly reviewed it, proceed

to the next section.

Segment 5 Supplemental Information: Psychic Ethics Review

NOTE: Before proceeding to the next section, please read document above locat-

ed on the Course Page for a supplemental discussion of this section. This docu-

ment is part of the course.

Segment 4: Ministerial Ethics and Legalities

RESOLVING ETHICAL CONFLICTS AND DILEMMAS

Philosophers have been philosophizing about ethical dilemmas, also called moral dilemmas, for

thousands of years since Plato and Socrates. According to Wikipedia, an ethical dilemma is “a com-

plex situation that will often involve an apparent mental conflict between moral imperatives in

which to obey one would result in transgressing another.”1 Put another way, an ethical dilemma is

“any situation in which guiding moral principles cannot determine which course of action is right or

wrong.”2

My definition is that an ethical dilemma is a moral conflict in which all solutions are mutually

exclusive—a moral paradox. One moral solution violates another moral solution, and vice-versa. This

is why ethical dilemmas are often so difficult to resolve because you are essentially choosing the

lesser of two or more moral evils.

By nature, ethical dilemmas are conflicts of belief which can come from societal programming or

our own moral core values. Since ethical dilemmas are conflicts of our own beliefs, a moral dilem-

ma for one person may not be so for another person. Obviously, sociopaths don’t have to deal with

moral dilemmas since they are devoid of a moral compass.

So, how do we resolve ethical dilemmas when they come our way? You essentially go about it the

same way you do to solve a problem. In Course G130: Life Management Skills –Problems, Goals, and

Time, we explored problem-solving at length and included critical thinking skills. I encourage you to

review this segment whenever you need to resolve an ethical dilemma.

To assist you in resolving ethical dilemmas, draw a T-chart with “Pros” on one side and “Cons”

on the other. Then ponder the following questions to arrive at the

best solution, or at least the lesser of the evils.

About each possible solution, ask yourself:

 Is it legal?

 What values and principles are at stake?

 Is it fair to the client (or other person) and myself?

 Is it in the client’s best interests?

 Is it responsible?

 How does it make me feel about myself?

 How would I feel about my decision being published in the newspaper?

 What would be the wrong thing to do?

 What is the right thing to do?

 What is the kind thing to do? Does it match the right thing?

 What am I willing to trade to solve this dilemma?

 Will I have to sacrifice my core values to do this?

1 http://en.wikipedia.org/wiki/Ethical_dilemma. 2 http://www.ehow.com/about_5481837_ethical-dilemma_.html#ixzz17kgoWDPI.

Pros Cons

Segment 4: Ministerial Ethics and Legalities

 What would have to change about this dilemma in order to resolve it?

 What would I do if there was no down-side; nothing to lose?

 What are the consequences of this solution?

 What are the benefits of this solution?

 Which solution is the lesser of the evils?

In the end, you want to decide on a solution that is the best available for everyone concerned

while accepting that everyone may not like it. However, make sure that you do not short change

yourself to an unhealthy degree. There is no reason why you should have to always be the one to

take the brunt of things.

DEVELOPING YOUR OWN CODE OF ETHICS

It is highly recommended that you develop your own code of ethics. It may not be as detailed as

the IMPA Full Code of Ethics, but it should hit the important points in such a way as to reflect who

you are as a metaphysician as well as to reassure your clients. You are free to use the IMPA Code of

Ethics, short or full version, in whole or in part as a template on which to base your own code.

If you are specializing in Paranormal Science, Parapsychology, or Ufology, you should review the

CIPRIS International Standards available on the course page. You may also use the CIPRIS (pro-

nounced “Cyprus”) standards in whole or in part as a template for your own research standards.

In developing your own code of ethics, consider the following questions to help stimulate your

thinking:

 What aspects of your practice or research are potentially controversial? Address it in your

code to accurately define your position and to reassure potential clients.

 What aspects of your practice have been used by shady and unscrupulous characters to

exploit clients? Address it.

 What might concern you if you were seeking a practitioner/researcher that does what

you do? Address it.

 What beliefs and strong core values have you adopted as a result of your experience with

unethical people? Address it.

 What strong professional ethics will separate you from any charlatans in your field? Ad-

dress it.

 What ethical values are indicative of a highly evolved and enlightened being (ex: “do no

harm”)? Address it.

 What ethical values would be expected by any reasonable and thinking person? Address

it.

Segment 4: Ministerial Ethics and Legalities

It will also help to see what others have done with creating a code of ethics. Conduct an online

search of organizations similar to yours that offer a code of ethics. What does their code contain?

What doesn’t it contain?

Your code of ethics is not something you can hammer out in an hour or two; it must come from

deep within you. Therefore, do not rush in developing your code. Begin by roughing in a few items,

then set it aside and come back to it. Add some additional relevant items; then meditate on your

code; then tweak it until it is complete and you are satisfied.