Existential psychotherapy has vastly impacted the transpersonal as well as the spiritual perspective, and it gives us a model to understand spiritual issues. It is spiritual in nature, because it addresses the core human values and dilemmas. It gives the spiritual counselor a framework for understanding the client’s issues regarding suffering, existence, identity, meaning, and purpose. It calls for transformation through self-awareness. Existential theory has several propositions or concepts that influence the counseling relationship (Corey, 2004).

1. Self-awareness – as humans, we can make choices, because we have the capacity to be self-aware. The greater our awareness, the greater our capacity for freedom. We have the potential to choose, change, and partake in creating our destiny. Increasing our awareness is the goal of counseling. By increasing awareness, we increase our alternatives and choices, our motivations, and our personal goals.

2. Choice and freedom – as we grow in awareness, we have greater choice in choosing who we wish to be, but with choice also comes responsibility. We must commit to live authentic lives and be true to what has value for us. If we avoid this freedom and do not accept the responsibility, then we will not grow in therapy. The therapist must help the client to address what he is avoiding and help the client learn to take risks.

3. Identity – we strive for our own identity and sense of self, and we also seek relationship with others. We struggle to find ourselves, apart from what others want us to be. We seek our core selves deep within us. We must be whole in order to enter into true relationship with others.

4. Meaning in life – search for meaning is central to existential theory. We as a species, struggle for a sense of significance and purpose. Existential questions include ‘Why am I here?’ ‘What do I want from life?’ and ‘What gives life purpose?’ The spiritual counselor may be vastly involved in helping the client determine what is valuable and meaningful. The spiritual counselor may also be involved in the client’s transitional phases when things that once had value no longer do. Meaninglessness in life can trigger suicidal tendencies. Questions such as ‘Why bother?’ are signals of meaninglessness and loss of hope. The spiritual counselor must be especially attentive to such messages.

5. Existential guilt – this often arises in midlife. It is the feeling that we could have done so much more, and now it is too late. This also occurs late in life in the stage of integrity vs despair. The spiritual counselor can help the client reframe his life and find new meaning in his accomplishments.

6. Anxiety – this is a condition of living. We are confronted with the fact that our time on this planet is limited, that we have limits to our abilities, and that life may not always have meaning. Anxiety can be a potential source of growth when it is an appropriate response to life’s difficulties. Neurotic anxiety, however, immobilizes us. We must face the realities of life. One reality is that anxiety will always be with us in one form or another, because life is filled with unknowns. Anxiety is actually the excitement we feel when we take risks and walk into the unknown. Counselors can be instrumental in helping clients recognize that anxiety has the potential to challenge and motivate us.

7. Awareness of death – death and non-being is the final existential challenge. Existentialists see death as giving meaning to life. Death provides the motivation to live our lives more fully and take advantage of the challenges and risks that give life meaning. If the client lives his life merely defending himself against death, then his life becomes small and meaningless. On the other hand, awareness of death can give us the courage to risk ourselves and find zest and joy in life’s moments. Confronting the fear of death with the client can help the client re-evaluate how he is living and what he wants to change. Corey says, "those who fear death also fear life. If we affirm life and live in the present as fully as possible, we will not be obsessed with the end of life" (Corey, 2004, p. 145).

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