<p> In the United States suicide is the second leading cause of death for 15-24 year olds. It is the tenth leading cause of death in the general population. The United States Surgeon General made a call to action to address this epidemic. The call was for more research for screening and interventions for those at risk for depression and suicide. Research has suggested that individuals adopt implicit mindsets that inhibit their ability to cope with adversity, rendering them less resilient and more susceptible to succumbing to depression and suicidal ideation. Growth mindset has been positively correlated with resilience in a variety of contexts. The purpose of this quantitative study was to investigate growth mindset in the context of emotions to discern if there was a relationship between emotional growth mindset and depression and suicidal ideation. Specifically, this study investigated the predictive power of emotional growth mindset on depression and suicide. Online surveys were administered to 164 participants. The surveys measured emotional growth mindset, depression and suicidal ideation. Multiple regression analyses were performed using SPSS to discern relationships between variables. The results indicated a negative relationship between variables. Emotional growth mindset was negatively correlated with both depression and suicidal ideation. However, the relationship was only strong enough to be predictive of suicidal ideation (<i>r</i>(<i> N</i>=164)=-.249,<i>p</i>=.001). This suggests that emotional growth mindset could be an effective screening tool for those at risk for suicide. More research is needed to confirm the results of this study as well as investigate growth mindset&rsquo;s potential as an intervention for those at risk for suicide.</p><p>

<p> The poor and working class are largely overlooked or ignored across many aspects of U.S society including public policy, societal structure, representation in media, and even in the realm of psychological research (Lott, 2002; Smith, 2005). Furthermore, of the scanty representations and descriptions of the poor and working class that are available, most are derived from oppressive classist views and negative stereotypes (Smith, 2010). Classism pervades the social structure of the United States. Classist beliefs and experiences of classism are internalized by all members of society to some degree. Working class and poor people who experience internalized classism are likely to experience a number of negative effects such as depression, increased shame, difficulty with relationships, etc (Smith, 2010; Russell, 1996). To date, there has been limited research related to social class in the field of psychology, but this has been growing. However, there is currently no measure available that assess internalized classism which severely limits important research regarding this phenomenon resulting from classist oppression. The purpose of this project was to create an instrument that will potentially aid in the further the understanding of the impact of classist oppression when it is internalized by those who are oppressed, the working class and poor. The scale construction procedures, analysis, and empirical attributes will be provided in addition to the limitations of this research project and implications for future research and practice. </p><p>

<p> The following study looks at how Eye Movement Desensitization and Reprocessing (EMDR) clinicians consider cultural dynamics within the EMDR treatment approach. A literature review provides the empirical foundation of EMDR treatment, a broad inquiry into general influences of cultural dynamics, and a review of the intersection of EMDR and culture in existing literature. In a mixed-methods approach, background information of EMDR clinicians and written responses to a composite case vignette allowed for the investigation into how 56 EMDR clinicians discuss cultural issues within their work. Participants were recruited via listservs maintained by EMDR communities in the United States, the United Kingdom &amp; Ireland, and Israel. While a cluster analysis was able to create clusters emerging from participant data, these influences were minimal in the subsequent qualitative analyses. However, it is worth noting that the variables that emerged as important criteria for clusters included length of experience and national origin. Both are theoretically consistent with Vygotsky&rsquo;s sociocultural theory, which underlies the rationale of the study. In the qualitative component of data analysis, the researcher employed basic interpretive design and discourse analysis methodologies. Basic interpretive results found multiple approaches ranging from deeming culture a non-essential focus of the work to considering how certain identity markers may affect the course of information processing in treatment. When culture was considered, the focus was typically on the client&rsquo;s background as opposed to the clinician&rsquo;s background. Discourse analysis suggested a number of potentially meaningful linguistic patterns including shifts between Germanic and Latinate word origins depending on perceived audience, shifts between active and passive voice depending on temporal relation to the traumatic event, and the personification of the brain as an active character in the treatment process. As an exploratory study, considerable follow-up research would be needed before concrete suggestions are implemented though the potential implications for EMDR training might include a more intentional review of language use and the preparation of multiple styles of communicating to increase resonance with a client&rsquo;s worldview.</p><p>

<p> This thesis addresses perceived gaps in the Western fields of somatic and depth psychology around the phenomena of higher consciousness. Using hermeneutical methodology, higher states of consciousness are explored through the phenomenological lens of the Kundalini awakening experience. Personal accounts, psychological literature, and clinical data weave together to frame deeper insight into Kundalini awakening, which allows the field of psychology to advance its understanding of cultural attitudes around psychopathology by learning to host a client's experience of Kundalini awakening symptomology in a clinical setting without pathologizing the experience as psychosis or as arising out of psychological disorder. Through the study of ancient traditions as well as contemporary science and psychology, knowledge of universal experiences of higher consciousness can enhance a psychotherapist's breadth of vision and have profound effects on the therapeutic encounter, potentially enhancing naturally occurring organismic trends toward increased coherence.</p><p>

<p> Ritualized initiations are explored as having an important role in the breakdown of ego that is necessary for the growth and integration of components of the self once hidden in the shadows of the unconscious. In the modern world, the drive for linear growth and financial conquest has broken connection to archetypal, spiritual, and mythical guidance as well as to the numinous experiences that allow transformation. Through heuristic methodology, both depth psychological literature as well as broader media are considered to determine the importance of initiation for psychic growth and how a lost connection affects recent generations. This work shows that through the psychotherapeutic process, the therapist can provide the stage needed for a client in a transitional phase of life to safely break down and rebuild the ego structure necessary to move toward individuation.</p><p>

<p> Depth psychology, as a tradition originating from Sigmund Freud and Carl Jung, today differentiates itself from other practices of counseling psychology by claiming a special focus upon the soul and its experience of imagination. But the study of philosophy shows how the tenets of depth psychology are problematic&mdash;the <i> anima mundi</i> is a misunderstanding that brings about significant consequences for the practice of psychotherapy. This thesis undertakes a hermeneutic methodology by examining particular writings from philosophers Gotthold E. Lessing and Soren Kierkegaard. These works indicate the problematic character of thought that is not in accord with the beautiful, whereby a question is raised regarding how a psychotherapy that is informed by philosophy might make human life more beautiful. At the basis of these themes is the account of noetic heterogeneity and <i>phantasia</i> (&ldquo;appearing&rdquo;) in Aristotle&rsquo;s <i> De Anima</i>, which is examined in relation to Michael Elliott&rsquo;s new psychotherapy of Philosophic Psychology.</p><p>

<p> This thesis uses heuristic and alchemical hermeneutic methodologies and a depth psychological perspective to examine the metaphor and experience of tattoo. The history of tattoos and ideas around healing are explored, as well as the author&rsquo;s own healing and transformation through multiple tattoo experiences. The author&rsquo;s analysis illustrates how a tattoo may be not only representative of a snapshot of the psyche in a moment in time, but might also move the psyche toward healing through the exploration of the archetypal energy in the image. In addition, the author explores how the modification of the body has the capacity to change the emotional and psychological relationship to one&rsquo;s body.</p><p>

<p> This study examined the difference between counselor empathic responding with and without a therapy dog in their counseling sessions was examined in a within-subjects design. Counseling consisted of animal-assisted therapy, play therapy, and other psychotherapeutic activities with elementary aged clients. Seven female school psychology graduate student clinicians were rated on their empathic responding using the Carkhuff (1969) Empathic Understanding in Interpersonal Processes Scale. A 2 (Dog Presence) X 4 (Empathy Level) analysis of variance was used to evaluate the difference between counselors&rsquo; empathic responding. The hypothesis that the therapy dog would have a beneficial impact on the counselors&rsquo; empathic responding was not supported by the results. The findings indicate that the therapist talks more when the dog is present, mainly due to an increase in Level 1, low empathic responses, and that higher level empathic responding did not vary between conditions as measured in utterances per minute. Further research is needed to determine how to incorporate an animal into therapy while maintaining the core facilitative condition of empathic understanding.</p><p>

<p> This phenomenological study used a qualitative, hermeneutic analysis to explore the lived experiences of the moments of psychological change in five women and one man recovering from alcoholism. Interviews with the participants were coded thematically and analyzed in relation to a psychic movement that initiated sobriety. The data were compared to the process of transformation in the myth of <i>Inanna&ndash;Queen of heaven and earth</i> as a metaphor for psychic movement. Jung&rsquo;s concepts of matter, spirit, and the psychoid function of the archetype were explored through a Post-Jungian approach, which also incorporated current research in neuroscience. Based on the analysis, the results suggest the psychoid nature of the archetype to be a function of an organically anchored archetype/primordial image analogous to implicit, dormant neural ensembles/representations in the body. These underlying representations or images activate cognitive/spirit and emotional/matter processes, and energy charges ideas, emotions, and feelings, either separately or together. Images are then released, producing cognitive and/or emotional responses. The analysis revealed that ambiguous energy charges are responsible for less complete cognitive, emotional, or feeling images, observable in unfinished sentences, phrases, words, and pauses in narration. The analysis also discovered how spiritual material supports the suggestion that cognitive and emotional processes are present at the same time in a psychophysical process releasing images, which produce thoughts, emotions, and feelings. The findings also indicate that raising awareness of how these cognitive, emotional, and feeling images interchangeably play a role in recovery could be a therapeutically beneficial approach when working with recovering addicts.</p><p>

<p> Trauma is ubiquitous in our society, taking a costly toll on the physical and psychological well-being of individuals across all social strata, and creating an ever-increasing need for better understanding of how to help the victim survivors. The purpose of this current study addresses an aspect of that need for understanding by examining the lived experiences of clinicians who have learned about trauma and who are addressing trauma survivors&rsquo; needs by acting as supervisors for other clinicians. This qualitative, phenomenologically oriented study used van Manen&rsquo;s (1990) four lived existentials, Bronfenbrenner&rsquo;s (1979, 2005) bio-ecological model of human development, and existing trauma literature as its base. Historically, basic trauma education has not been provided to master&rsquo;s or doctoral level students in counselor education programs. The rapidly expanding base of trauma literature has referenced knowledgeable, competent supervision as a necessity for therapists working with traumatized clients, yet little has been written about those supervisors, how they are trained and educated, and their lived experience in the process of becoming competent trauma supervisors </p><p> For this study, eight clinicians who have been supervising other clinicians who work with adult survivors of childhood sexual abuse were interviewed. The results were summarized into five themes that focused on the ubiquity of trauma, the &ldquo;trial by fire&rdquo; learning that was required to become knowledgeable, the rise to supervisory roles for which participants were sometimes unprepared, what they needed but didn&rsquo;t get, and what they deem necessary to support them in their work. The author suggests ways in which the field of counselor education could be enhanced to better support supervisors in addressing the needs of their supervisees, and those of their traumatized clients.</p><p>