<p> Despite the availability of various substance abuse treatments, substance misuse and the negative consequences associated with it remain a serious problem in our society. Various types of meditation have been evaluated for treatment of substance use disorders, but the research has not drawn any specific conclusions. This may be due to lack of both an equivalent control group and spiritual emphasis. Therefore, the current study included a spiritual emphasis (12-steps) and inner eye concentrative meditation (n=15), a progressive relaxation group (n=10), and a treatment-as-usual control (TAU) group (n=21). Subjects at an intensive outpatient treatment center for substance use disorder were offered either progressive muscle relaxation, raja yoga meditation, or TAU, depending on which branch of the treatment center they were receiving treatment. The meditation technique was a simple meditation technique where the attention of focus remains on the point between the eyebrows. The current study examined changes in substance use, general psychological distress and dysfunction, craving, and 12-step involvement between the three conditions over a 6-week period. Compared to the average of all groups meditation was significant in predicting abstinence from substances, ?2 (2) = 6.39, p = .0115. This finding gives some credence to spirituality being a protective factor against substance use, and suggests the benefits of using non-secular meditations in drug treatment facilities.</p>

<p>This interpretive phenomenological analysis research study articulates the experiences of 3 Christians who manifest secure attachment to God characteristics. Human infant attachment theory and subsequent attachment to God conceptualizations were the perspectives used in order to explore the phenomenon. Analysis of the data led to 4 emergent themes focused on the psychological implications of having a secure attachment to God: View of God as Kindhearted, View of Self Transformed by God, Theological Exploration without Fear, and Need for Closeness When Suffering. Findings indicated that participants experienced God as a loving parent who fully accepted an authentic self. Across time, participants were able to deconstruct theological concepts incongruent to life experiences and explore new theological ideas and practices without anxiety of experiencing negative responses from God. Participants? need for closeness to God when experiencing painful events, in particular when feeling powerless to fix the circumstances, was described as needing authentic conversation with God. These findings suggest that secure attachment to God may have psychological benefit and encourages clinicians to validate and explore attachment to God dynamics with clients who indicate having a relationship with God.

<p> The understanding of one&rsquo;s personal myth&mdash;the story one tells oneself about one&rsquo;s skills, shortcomings, social possibilities and employment potential&mdash;has been shown to contribute to one&rsquo;s well-being and to enrich personal growth (Angus &amp; Greenberg, 2011a; Friedlander, Lee &amp; Bernardi, 2013; Josselson, 2009; Maruna &amp; Ramsden, 2004). Since transitional periods involve an experience of uncertainty about the present and future (Larsen, 1990; McAdams, 1993), they could also provide prime opportunities for a conscious examination of potentially unconscious personal myths that have been created in the past and that may no longer tell an accurate story about who a person is in the present (Feinstein &amp; Krippner, 1988a; Krippner &amp; Feinstein, 2006; Stewart, Sokol, Healy, Chester, &amp; Weinstock-Savoy, 1982). Since research shows that unconscious personal myths can be limiting to one&rsquo;s possibilities in the world (Feinstein, 1997; Feinstein &amp; Krippner, 1988a; McAdams, 1993; Neimeyer, 1995), this project examined ways in which people become more cognizant of their personal myths, as well as their thought process around the reauthoring or retelling of a new narrative that fits more accurately to their current circumstances in life.</p><p> This research used the qualitative method of narrative inquiry to elicit narratives of people in times of transitions and at turning points, as well as the ways that they experience and tell their personal myths. Specifically, the study examined whether and how people&rsquo;s personal myths are affected in times of transition or at turning points. Five participants were interviewed in two stages: a 60&ndash;90 minute in-depth semistructured interview and a 30&ndash;60 minute follow-up interview, where participants were given time to share their impressions from the transcripts of their first interview, and to share artifacts such as pictures and journal entries from different transitional periods. </p><p> The study explored the relationship between turning points and personal myths, i.e., the ways in which turning points have created changes in participants&rsquo; personal myths. The following themes emerged from this study: Change, Choice of New Action, Contentment Versus Ambition and Action, Pass It Forward, Reflection Back on the Journey, Social Context, Turning Points, Uncertainty, Self-Improvement and Desire for More, Money, and Being in the Moment.</p>

<p> This hermeneutic dissertation examines clinical and theoretical materials from depth psychology, psychology, sociology, anthropology, religion, and literature to understand the role of literal and symbolic death among key thinkers in depth psychology, Sigmund Freud, Carl Jung, and James Hillman. Beginning with the Freud-Jung separation, then moving into the postmodern era with the arrival of James Hillman&rsquo;s archetypal psychology, it explores the collective wound that informed the development of linear models to address grief, as well as minimal education and sparse clinical training on the intricate facets of grief. Although the experience of grief and the manner in which one grieves may be unique to the individual, they are influenced by relational, cultural, and spiritual beliefs. Technological advances have increased exposure to global incidences of death and grief, but this has not led to a reduction in denial and avoidance: they remain prominent Western defenses. Therefore, paradigm shifts that include new approaches to grieving which honor the individual and collective soul, interdisciplinary dialogue, and an ongoing relationship with the dead are essential to humanity and our well-being. </p><p> <i>Keywords</i>: Grief; bereavement; postmodern mourning; Freud/Jung/Hillman; spirituality; aesthetic; depth psychology; hermeneutic.</p>

<p> Pargament and Sweeney (2011) found that when spiritual coping is applied in healing from trauma, the elements of faith and spirituality can bring about feelings of peace, comfort, hope, and joy. The purpose of this research was to explore how spiritual coping following a trauma may offer positive changes in a person&rsquo;s existential, spiritual, religious, and psychological life (Castella &amp; Simmonds, 2013). This research study implemented the latest research for spiritual coping for trauma survivors into a 2-day psychoeducational program with experiential exercises that taught 10 participants effective spiritual coping constructs and techniques. </p><p> The research was conducted in three parts: 1) create a workshop based on the literature review, 2) provide the workshop to interested individuals who met the criteria for the research study, 3) evaluate the workshop using the feedback provided by participants. The researcher used a mixed methods study using quantitative and qualitative methods: 1) 20-item surveys following each module and 2) 20-minute focus group at the conclusion of the workshop. Surveys were analyzed using a quantitative analysis and comparison of percentages. The focus group was analyzed using a qualitative thematic analysis highlighting the main themes. </p><p> Six modules were created for the workshop using program development: 1) relational trauma and spirituality, 2) spiritual meaning-making, 3) prayer and meditation, 4) hope and happiness, 5) finding meaning through suffering, and 6) integrating spirituality into trauma recovery. Through PAR, participants indicated the following conclusions: 1) addressing spirituality in a group setting highlights the ways spirituality can be a source for human connectedness, self-awareness, strength, and resilience and 2) by utilizing the spiritual coping curriculum participants learned that spirituality can be a healing source by providing opportunities for meaning-making, transformative goals, and post-traumatic growth. </p><p> This research study contributes to understanding of the intersection of spiritual coping and trauma recovery in the field of psychology. Spiritual concerns should be included as a part of treatment planning for trauma survivors (Smith, 2004). More work needs to be done to help incorporate spirituality into mainstream mental health care. Further research should be done to identify the aspects of how spirituality that should be incorporated in trauma care. More research needs to be done to find out how this spiritual coping program may be effective for other clinical populations.</p><p>

<p> The following dissertation involves intensively entering into dialogue with those suffering from dissociative identity disorder (DID) regarding their perceived encounters with the Divine during severe psychological trauma. The nature of the overlap with those who have had spiritual awakenings during near-death experiences (NDEs) and during peritraumatic dissociation is investigated and studied phenomenologically, through an imaginal research paradigm. The insights gleaned from both populations should inform and guide treatment for dissociative disorders and help NDErs cope with and integrate aftereffects while further exploring how the soul apparently survives psychological and physical trauma. In addition, many survivors speak of perceived otherworldly protection from guardian spirits during their traumata. Are NDErs, mystics, and DID individuals accessing an archetypal Self-care system which guides, protects, comforts, and informs, and whose presence is more readily acknowledged during altered states of consciousness? </p><p> It is challenging to understand the spiritual implications of survival from torture and how the apparently &ldquo;disintegrated&rdquo; mind of DID may actually be more fully integrated and connected to the transcendent. In the attempt to make meaning and find solace during times of intense psychological agony, it is heartening to know that the mind appears to tap into a restorative energetic field, as substantiated by quantum physics, mysticism, near-death research, and work with dissociative conditions. Through a thorough exploration of the subject with those who have felt abandoned, betrayed, and then comforted and nurtured by the Divine, there may appear a set of phenomena, ideas, and insights that could prove transformative in the daily struggles of the severely traumatized individual. The role of an exceedingly helpful yet elusive Ally, Essence, witness, or spiritual helper as human-Divine bridge appears to be a construct validated by many who have elicited safety and comfort from this apparently compassionate universal energy. This Essence may be the key to understanding the nature of the life-saving defenses of the Spirit. This transpersonal agent of transformation and guidance appears to be available to us all if we can learn to open ourselves to its presence. Thus, those who have traversed the edges of &ldquo;sanity&rdquo; may well become our best spiritual teachers. </p><p>

<p> Childhood sexual assault impacts individuals in the most intimate of ways and is considered one of the most destructive forms of trauma an individual can endure. Clinicians and researchers alike have acknowledged a range of physical, psychobiological, and spiritual outcomes related to childhood sexual abuse. Spiritually, sexual abuse can be so annihilating it has been referred to as soul murder. Because the abuse assails the victim&rsquo;s spirit, sense of self, and value, the healing process is essentially a spiritual one. This narrative, phenomenological study takes place where deeply painful experiences of childhood sexual abuse meet with profound spiritual experiences. Eight participants share their stories of this convergence in their lives and what it has come to mean for them. This research aspired to explore the phenomenon of affirmative religious/spiritual or grace-filled experiences through narratives of adults who suffered childhood sexual abuse. This research was guided by the following questions: How do moments of grace (spiritual/religious experiences) impact the healing of trauma for survivors of childhood sexual abuse? How is the impact of such trauma mediated or attenuated by these grace-filled experiences, both through human relational contact as horizontal grace, as well as that beyond the scope of humanity&mdash;vertical grace? Keywords: childhood sexual abuse, trauma, spirituality, grace, narrative, healing</p><p>

<p> This thesis combines alchemical hermeneutic and participatory phenomenological methods to study the synchronicity of spontaneous trauma healing through reparative heart-centered attachment, group, and psyche work. It seeks to identify the archetypal, shamanic, noetic, mythopoetic, and psychodynamic power of groups to transform traumatic wounds&mdash;in light of Donald Winnicott&rsquo;s &ldquo;good enough&rdquo; and somatic gestalt concepts&mdash;into altruistic, compassionate, mindful acceptance, and resiliency. It explores ideas of healing through examining the history of trauma, the effects of trauma on attachment and relational behaviors, neuroscience, universal ideas of compassion, mindful awareness, yoga, and meditation. The author immersed herself in different groups and self-healing practices and then processed her experiences through Jungian, psychoanalytic, somatic, depth, spiritual, meditation, and traditional lenses as described by Carl G. Jung, Donald Kalsched, Bessel van der Kolk, Peter Levine, Joseph Campbell, Andrew Solomon, and Mary Main.</p>

<p> Loss of a child is the most complex death a person can experience. This event is multifaceted, containing intricate layers of mourning woven throughout the bereaved parent&rsquo;s lifetime. Despite considerable attention emphasizing grief reactions of the bereaved, relatively few studies have recognized the unique mourning of bereaved parents, including dreams related to their child. This hermeneutic phenomenological study investigated the lived experience of six bereaved parents who have encountered significant dreams of their child. The study utilized a depth psychological lens based on Jung&rsquo;s concept of the numinous&mdash;perceived as the mystery, the inexpressible, and that which pertains to the Divine. Data analysis yielded four supraordinate themes: Deepened Relationship with Self, Extended Relationship with Others, Intensified Relationship with It, and Heightened Relationship with God/Higher Power. This research sought to depathologize bereaved parents&rsquo; mourning and to cultivate awareness of the effects of dream encounters in order to foster hope and healing for the bereft parent. Results revealed that numinous dreams hold infinite potential, create a sense of meaning, and guide the bereaved parent toward psychological and spiritual transformation.</p>

<p> This study examined multiple dimensions of well-being among adults with identified religious or spiritual affiliations utilizing the Multidimensional Well-Being Assessment (MWA). This study focused on transcendent well-being and its dimensions of religiosity/spirituality and meaning/purpose/flow. A non-random sample of 492 participants with identified religious or spiritual affiliations completed multiple measures of well-being as part of a larger psychometric investigation of the MWA. This study supports the MWA as a valid and reliable measure of transcendent well-being among adults with identified religious or spiritual affiliations. This study also found that those who view religiosity or spiritualty as very important to them and value its importance to their overall well-being had higher levels of transcendent well-being than those who did not. Furthermore, results of a series of MANOVAs found statistically significant differences between groups on various demographic and background variables (e.g., religious orientation, race/ethnicity, relationship status, and education level) who rate religion or spirituality in their top determinants of overall well-being. This study&rsquo;s findings also indicated transcendent well-being is positively correlated with other dimensions of well-being. This study has implications for future research related to understanding well-being in individuals who identify as religious or spiritual.</p>