<p> Annually, a significant number of clergy burn out, are forced out, or take on the leadership of a congregation that burned out or forced out the previous leader (Beebe, 2007; LaRue, 1996). Previous research has identified congregation types that can lead to conflict (Becker, 1999), congregational characteristics that can lead to congregants' conflict-related exit (Chou, 2008), and the impact of clergy's conflict management style on role termination (Works, 2008), emotional intelligence (Gambill, 2008), and interpersonal conflict (McKown, 2001). The aim of this mixed-method study was to determine (a) if correlations exist among five conflict management styles as exhibited by clergy and the constructs of life satisfaction and religious commitment, (b) if there are negative relationships between clergy who exhibit an avoidant conflict management style and their life satisfaction and religious commitment, and (c) if interviews with clergy who experience congregational conflict will suggest themes that potentially predict conflict between clergy and congregations. North American, Protestant clergy were solicited as the study population (N = 48) with a subsample participating (n = 9) in the qualitative interview. Five hypotheses were developed and investigated. Hypothesis 1 investigated the relationship between clergy's conflict management style and their life satisfaction and could not be supported. Hypothesis 2 investigated the relationship between clergy's conflict management style and their religious commitment and was partially supported. Hypothesis 3 investigated whether clergy who exhibit the avoidant conflict management style will experience lower levels of life satisfaction than clergy who exhibit other styles and was partially supported. Hypothesis 4 investigated whether clergy who exhibit the avoidant conflict style will experience lower levels of religious commitment than clergy who exhibit other styles and could not be supported. Hypothesis 5 investigated whether themes would emerge during interviews with clergy that might act as predictors for future congregational conflict and was supported.</p>

<p> This theoretical dissertation uses a hermeneutic methodology to weave together three strands--ecopsychology, narcissism, and death denial--to explore ecological narcissism, defined as the tendency of humans in technologically advanced cultures to be so self-absorbed as to be unable to see anything in nature except objects that might satisfy their own needs. The study responds to 3 research questions: How is ecological narcissism related to the denial of death? Does ecological narcissism, with its denial of death, play a role in our destruction of the environment? And, how might we mitigate ecological narcissism and renew a more life-sustaining attitude towards death? It posits that beneath the confident, manic fa&ccedil;ade of modern cultures lurks fear of death masquerading as death denial. Ecological narcissism co-arises with this fear as the offspring of human belief in separation from nature. The study examines the theories developed by Berman, Hillman, and Shepard to account for how humanity has come to feel separate from nature. It proposes that ecological narcissism and death denial support us in perceiving nonhuman created environments as a collection of objects devoid of the sentience and subjectivity credited to humans. Such a perceptual orientation is interested in the answer to only one question: Do these objects (which might include elephants, oaks, and oceans) help further human life? If so, we feel free to use them, and if not, we feel free to destroy them. A final conclusion of this study is that one way in which humans might move towards a more life-sustaining attitude towards nature and death is through an increase in direct experience of wilderness "out there" and "in here" (within one's psyche). Practitioners of depth psychotherapy therefore have an opportunity to support a welcoming attitude towards wild forces within and beyond us, which in turn may support a cultural transition from the prevailing attitude of narcissistic entitlement to a maturity recognizing human relationship with all nature.</p>

<p> Human perception of the visual world is limited through the homogeneity of design and the standardization of materials. After constructing a lighting apparatus made of steel and thousands of transparent thread, a small amount of light will be directed onto the apparatus and reflected and refracted multiple times, spreading light over a large area. However, visual perception of the light reflecting and refracting through the apparatus will change according to an observer's location in relation to the apparatus. Ultimately, the goal of this thesis is to engage one's perception of the visual world using properties of transparent materials to maximize the diffusion of light.</p>

<p> This dissertation used the exploratory single-case study method to address the research question of: How and to what extent has Uta Hoehne, a licensed psychologist, applied Alice Bailey's principles of esoteric psychology in a humanistic/transpersonalbased clinical practice? </p><p> Alice Bailey was an esotericist in the first half of the 20th century whose principles of esoteric thought resonate with many of the founding principles of humanistic/transpersonal psychology. Bailey wrote extensively about a type of psychology she called esoteric psychology (EP), which uses principles potentially applicable to clinical psychology. Uta Hoehne is a present-day licensed psychologist and skilled esotericist whose clinical practice has humanistic/transpersonal psychology roots. </p><p> She has applied EP techniques successfully in her clinical practice, originally as a supplement to conventional therapeutic techniques. </p><p> The research question was investigated using three data sources: 10 structured interviews with Hoehne; other Hoehne source data including published articles on her nonprofit Web site, approximately 200 unpublished documents, 60 hours of lecture recordings; and interviews with two of her senior students, also licensed psychologists. </p><p> The data involved general background information, the clinical use of esoteric psychology principles including what she called "higher psychic powers and energy," the esoteric perspective and protocol for multiple categories of DSM-IV-TR psychological disorders, and specific clinical tools with potential general application in humanistic/transpersonal psychology clinical practices. Also, the effectiveness of esoteric psychology techniques in others' clinical practices was addressed with two of Hoehne's students. </p><p> Content analysis yielded five principal categories that encompass esoteric psychology in general and Hoehne's specific clinical practices in particular. These categories concern esoteric psychology's perspective, orientation, understanding of disease, practices, and interface with humanistic/transpersonal psychology, and each contains further subthemes. </p><p> Hoehne's apparent success in therapeutic outcomes with application of Bailey's esoteric principles in a clinical practice with humanistic/transpersonal psychology roots demonstrates the appropriateness of further research into both the theory and practice of esoteric psychology and of consideration of a more general application in other humanistic/transpersonal psychology clinical practices. A clear resonance is revealed between these two approaches to psychology, and their areas of confluence and difference may work together to address the greater unfolding of human potential.</p>

<p> This study examined the experience of radical, defined as root, change through mindfulness and spirituality. The heuristic qualitative research model was utilized to illuminate that phenomenon as experienced by 13 co-researchers ranging in age from 34 to 83. A review of the literature revealed a paucity of research on the experience of <i>radical</i> self-change through mindfulness <i>and</i> spirituality. Heuristic analysis of data obtained from in-depth interviews produced six core themes of radical self-change through mindfulness and spirituality: suffering on autopilot, connecting catalyzes <i> waking up</i>, practicing shifts entrenched habits, opening to spiritual growth, healing relationships with self and others, and sustaining wellbeing. Unique findings of this study suggest that radical change is facilitated by intensive long-term engagement in mindful-spiritual oriented practices in settings that offer mutual support, mentors and guides, and mind-body connection, in addition to psychotherapy. Findings also suggest that type of multi-faceted intervention protocol facilitates healing of early-life complex interpersonal trauma and its after effects. Included is a discussion of results of this research, which may benefit mental health clinical practice, professional development, and social and educational planning.</p><p> <i>Keywords:</i> radical self-change, mindfulness, and spirituality </p>

<p> The purpose of this research is to better understand the birth of psychoanalytic theories in the context of collaborative and adversarial relationships. From the 1920s, there were seminal papers revealing theoretical variances which impacted collegial relationships and vice versa. Melanie Klein&rsquo;s theoretical identity attracted attention as she transformed her observations of child play into a theory of the internal world. This study explores how in a milieu, where theoretical identities shifted, collaborators turned into adversaries and agreements became disagreements. </p><p> In taking up the inception of Kleinian theory, this study examines three relationships: the relationship between Melanie Klein and Anna Freud, Mrs. Klein, Edward Glover, and Melitta Schmideberg, her daughter, and finally, the relationships between Melanie Klein, Donald Winnicott, and Wilfred Bion. Using hermeneutic textual analysis, this study is a critical examination of how historically, one theory&rsquo;s limitation became another theorist&rsquo;s opportunity and the implications this reality entailed. This research examines the analytic <i>lineage</i> that raised Kleinian analysis. The aggregated collection of Kleinian critiques review Kleinian theories from various analytic perspectives. </p><p> The research enquiry investigates how theoretical disagreements, in the history of the British Psycho-Analytical Society, impacted the development of new theories. The unreconciled collegial partnerships influenced reorganization of disciplinary cohorts and theoretical subgroups, and impacted the institutional revolution of the British Psycho-Analytical Society, expressed by the institutionalization of three different theoretical groups. The British Psycho-Analytical Society&rsquo;s transformation&mdash;from mono-theoretical to multi-theoretical training structure&mdash;became a unique construct of confluence where the members&rsquo; and the subgroups&rsquo; identities continued to evolve. The result of this study supports the notion that institutional reparation is an idea of an analytic milieu where not only the relationship between analyst and patient, but also collegial relationships, can negotiate love, hate, and theoretical differences. </p><p> The implication of this study involves limited artifacts of direct correspondence between some of the protagonists, namely, Klein and her daughter Schmideberg, Glover and Schmideberg, and between Bion and Winnicott. To bypass this challenge, this hermeneutic exploration scrutinizes protagonists&rsquo; citations, usage of analytic terminology, and footnotes. Further research is needed to develop plans and procedures contributing to a well-organized model for institutional reparation.</p>

<p> Alcoholics Anonymous (AA) is an organization that seeks to help its members achieve recovery from alcoholism through participation in the AA fellowship and adherence to a 12 step program. Reliance upon a Higher Power is a key tenet of AA, which could suggest a more externally-oriented locus of control. However, research has shown that a more internally-oriented locus of control is associated with longer sobriety. Abstinence self-efficacy and positive religious coping have also been associated with enhanced recovery from substance use disorders. The purpose of this study was to examine locus of control, abstinence self-efficacy, and spiritual coping style in a community sample of AA members. The relationship of locus of control and abstinence self-efficacy to length of sobriety was also examined. The participants were 76 subjects who were recruited from AA meetings in Northern California and the state of Washington. There were 43 females (57%) and 33 males (43%), with a mean age of 39.29 years, and a mean of 3.41 years of sobriety. Participants completed a research questionnaire regarding demographic data, AA involvement, addiction history, and religious and spiritual beliefs. They also completed the Drinking-Related Locus of Control Scale (DRIE), the Alcohol Abstinence Self-Efficacy Scale (AASE), and the Brief RCOPE, a measure of religious coping style. The results indicated that this sample endorsed a relatively internal locus of control, a fairly high level of abstinence self-efficacy, and a more positive than negative religious coping style. Support was found for several of the researcher's hypotheses: internal locus of control and positive religious coping were associated with higher abstinence self-efficacy; positive religious coping was associated with internal locus of control; and internal locus of control and higher levels of abstinence self-efficacy were associated with longer sobriety. Negative religious coping was not associated with lower abstinence self-efficacy, nor did it correlate with external locus of control. The results suggested that belief in a Higher Power and participation in AA were not incompatible with the constructs of internal locus of control and abstinence self-efficacy for this sample. Other findings, clinical implications, limitations, and suggestions for future research are also explored.</p>

<p> The goal of this study is to explore the effects of mindfulness on smoking behavior and craving including nicotine dependence, nicotine withdrawal, and smoking cessation. Adults with more than ten years of chronic smoking and current smoking of five or more cigarettes daily were recruited for the study. Utilizing both a qualitative and quantitative research design, this study was experimental in nature with an interrupted time-series design using both within- and between -subjects comparisons. Ten smokers were recruited. All participants participated in a semi-structured telephone interview as well as completed the following assessment measures: the Fagerstrom Test for Nicotine Dependence (FTND) to assess smoking related behavior including physiological and behavioral symptoms; the Mood and Physical Symptoms Scale (MPSS) to assess withdrawal symptoms; the Mindful Attention Awareness Scale (MAAS) to assess for mindful awareness of what was happening in the present moment; and the Smoking Experiences Questionnaire (SEQ) to assess participants' experience of, feelings about, and awareness of their smoking habit. Participants were assessed at three intervals; pre- intervention, immediately post- intervention, and two weeks post- intervention. It was hypothesized that the use of mindfulness practices would prove to be effective in decreasing nicotine withdrawal symptoms and nicotine dependence through increased mindful awareness indicating that mindfulness interventions are a viable treatment option for individuals wishing to quit smoking. Using a general linear model for repeated measures within the following covariates (age and years smoking) and factors (gender, marital status, and use of log book) there was no statistically significant difference in between-subjects and within-subjects results, however, a paired t-test on number of cigarettes smoked before and after the study revealed a significant reduction. Qualitative analysis also revealed that the use of mindfulness effectively reduced urges to smoke, nicotine withdrawal symptoms, frequency of smoking, and smoking related behaviors. Qualitative results further revealed that the mindfulness practice reduced stress, increased sense of calm and of peace, and increased mindful awareness and presence in participants' day to day lives.</p>

<p> This study contributes to the sports psychology literature by examining an existing paucity in the application of Emotional Intelligence (EI) theory and models to the athletic domain. Four branches of the ability model of EI (perceiving emotions, using emotions, understanding emotions, and managing emotions) were examined in relation to team cohesiveness (task, social, and overall) and team performance disaggregated by gender. The Mayer-Salovey-Caruso Emotional Intelligence Test (MSCEIT) was used to assess the EI level of participants. Team cohesiveness was measured using the Group Environment Questionnaire (GEQ). The findings indicted that EI only had a significant effect on team cohesiveness social when moderated by gender, while the other relationships were not found to be statistically significant when moderated by gender. No significant relationship was discovered between EI and team cohesiveness in female athletes. No significant difference existed between males and females on a model containing four branches of emotional intelligence. A significant difference between gender and team cohesiveness was found. The final analysis of emotional intelligence, team cohesiveness, and team performance indicated that a significant relationship did exist. Team cohesiveness task made the strongest contribution to team performance. Managing emotions made a significant negative contribution to team performance.</p>

<p> Early into the Afghanistan and Iraq wars, reports revealed that less than half of individuals displaying symptoms of posttraumatic stress disorder sought help from the mental health community. As a means to cope with the stresses of war, many soldiers turned to animals for emotional support, and anecdotal reports identified reduction in the severity of distress among soldiers. However, no study was found that investigates this phenomenon. The purpose of this study was to explore the lived experiences of service members with combat-related posttraumatic stress symptoms and the human-animal bond. The study applied a blend of constructivism and phenomenology to address how the construction of knowledge and perception interacts with trauma exposure to develop distress--the diathesis-stress theory of posttraumatic stress disorder. The single research question inquired into the lived experiences of Operational Enduring Freedom and Operation Iraqi Freedom military personnel with posttraumatic stress disorder symptoms who have a companion animal. Data collection consisted of 12 in-depth, participant interviews, which were analyzed using the phenomenological techniques created by Moustakas. The analysis revealed 4 themes: (a) rich descriptions of deployment events, (b) the experiences of returning from a deployment, (c) participants' perceptions on their pets' influence on posttraumatic stress symptoms, and (d) other personal comments and opinions related to participants' experiences. These findings illuminate the experiences of combat-related posttraumatic stress and the importance of animals in the therapeutic process. These detailed descriptions may help develop alternative treatment options and help policy makers assess the current management of posttraumatic stress in the military and Veteran's Administration systems.</p>