<p> A traumatic and life-altering event, such as sexual assault, can adversely affect a survivor&rsquo;s psychological well-being. In conjunction with an individual&rsquo;s natural resources, religious and/or spiritual resources can provide additional and critical support as the realities of the Interpersonal trauma come to fruition. However, many mental health professionals do not feel comfortable or prepared to include spiritual or religious issues, within the therapeutic relationship. The objective of this research study was to examine the connection between a female sexual assault victim&rsquo;s perceived God-image, attachment to a perceived God-image, and her experienced psychological distress, when processing Interpersonal trauma. This study employed Bowlby&rsquo;s attachment theory and Rizzuto&rsquo;s God-image theory. A convenience, nonprobability sample of 132 women, 18 years or older, who had experienced a sexual assault (but not within the past two years), completed a demographic questionnaire, Froese and Bader&rsquo;s God Questionnaire, and Lovibond and Lovibond&rsquo;s Depression Anxiety Stress Scale (DASS-21). Data was analyzed using a MANOVA. The data concluded a lack of significant difference between the participant&rsquo;s perceived God image, her attachment to a God-image, and her selfreported levels of psychological distress due to the traumatic, Interpersonal experience. In the future, qualitatively analyzing this population would further explore valid themes and personal perspectives on the relationship between perceived God-image, an individual&rsquo;s attachment to a God-image, and her experienced psychological distress, which may further be used to inform mental health professionals on the most conducive treatment for sexual assault survivors. </p>

<p> Conventional studies of veterans&rsquo; longitudinal mental health approach the topic through the post-traumatic stress disorder (PTSD) lens. This qualitative study shifts the focus from a PTSD psychosomatic-centric approach to a psycho-spiritual examination of the sequela of war in the veteran psyche: this approach has been named in recent literature, <i>moral injury</i>. Utilizing a methodological approach situated in the philological region of hermeneutics, a Reductionist dialectic was selected. This study illustrates that the quotidian war poetry read by this researcher exhibits psycho-spiritual moral injury. The relevant emergent themes of the study include: (a) the function of memory, of not-forgetting, (b) the psychological torment of psychic dismemberment, (c) the acknowledgment of suffering in archetypal salt, and (d) the not-forgetting component of psychic re-memberment necessary for resolving moral injury. Reorienting the focus from PTSD to moral injury, this study finds critical implications to helping war veterans with their sequela of war. For instance, conventional treatments for PTSD such as prolonged exposure (PE) or cognitive behavior therapy (CBT), while effective for treating the co-morbid symptoms of PTSD, do not address the profound insights which can be gleaned from re-examination of the phenomena in terms of moral injury. Most importantly, moral injury as a psycho-spiritual dilemma is something for which the veteran must embrace primacy in seeking resolution, working outside of the typical evidenced-based therapies. This comports with the alchemists who cautioned: Only by working with intense focus on self-transformation can the lapis philosophorum be achieved. </p><p>

<p> The purpose of this study was to explore the experience of healing and transformation that occurs for wounded healers who brings their ancestral story and related traumas and resiliencies to consciousness. The primary research questions guiding the study were: What is the journey of healing that occurs for wounded healers exploring their ancestral story and related intergenerational traumas and resiliencies? What is the transformation that happens in the course of this healing? </p><p> Using narrative and art-based methodologies, the study involved interviewing six healing professionals who had consciously addressed the wounding passed down to them from previous generations. Themes of healing and transformation were identified using Riessman&rsquo;s (2008) coding and narrative analysis, Lieblich&rsquo;s (1998) holistic-content approach to narrative, and art-based inquiry. </p><p> The findings indicate that on the journey of bringing ancestral story to consciousness the participants experienced healing and transformation in the following ways: breaking ancestral patterns, receiving support from the ancestors, reclaiming ancestral heritage, deepening awareness of the healing power of nature, acquiring a new sense of identity, and finding purpose. Additional research comparing the particular types of modalities involved in healing and transforming ancestral trauma would be of benefit.</p><p>