This research is a study of the Female Metaphor in her three aspects of Virgin, Mother and Crone. It is an interpretation of these three faces as representing the Dynamic by which the Cosmos unfolds, that is, the extant Creativity that is in continual transformation and has always been so. Accordingly, as this thesis takes the Cosmos to be a seamless whole, the conscious alignment with the continual process of transformation innate to Being. Thomas Berry and Brian Swimme call the composition of these three, cosmic grammar. The ritual celebration of seasonal points are then developed as a method of embodying and sensualizing, and speaking this deep Dynamic of Creativity. These ritual celebrations are based in ancient Western spiritual practice that relates with Earth's cyclical transitions. Through methods of ritual, meditation, imagination, dance and storytelling, over the period of the annual seasonal cycle, I created a context, which sought to enable more harmonious relationship with self, other and Cosmos through identification of the self with an organic and primordial process innate to the unfolding Cosmos. I found it to be a process that catalyzed personal transformation of the participants over time - a transformation that has clear and inevitable cultural implications. While it is not the focus of this thesis to track these cultural changes, such change is implicit in the personal and relational changes experienced and noted, since the personal and the cultural are mutually embedded in a shamanic process like this is. / Doctor of Philosophy (PhD)

Sport providers should be concerned with the participant experience, and in particular extraordinary experiences, as they have the potential to shift participant behaviors and attitudes to those desired by sport organizations. Extraordinary experiences are characterized by interpersonal interactions, separation from the usual, and feelings of self-transformation or personal growth (Arnould & Price, 1993). Due to the power, intensity, and transformative effects of these experiences, they can generate lasting shifts in beliefs and attitudes (Schouten, McAlexander & Koenig, 2007). This research project examined the relationship between the extraordinary experience and the personal transformation by examining the characteristics of the experience and impacts on participants. Texas 4000 is a community of cancer fighters who “train, fundraise, educate, and bring hope to those with cancer” for one year before their experience culminates with a 4,000 mile bike ride. University students apply to participate, and once accepted they begin planning, fundraising, volunteering and training for their ride to Alaska. Along the ride, they interact with members of the communities they pass through to spread “hope, knowledge, and charity.” Over 400 individuals have completed the ride within the last ten years. For this study, alumni participated in in-depth interviews about their experience and how it impacted their life. Participant impacts included feelings of empowerment, new perspectives and appreciations, a sense of meaning and purpose, and strong relationships that resulted in a sense of community with other riders, the organization, and the larger cancer community. Importantly, participants’ history and backgrounds influenced how participants interacted with the community and the impacts that they felt. Additionally, the extraordinary experience of the ride created enduring change in participants; the preparation for the extraordinary experience was not as impactful and merely allowed participants to develop the necessary skills to participate in the summer ride. / text

This dissertation is "A Collective Case Study of Veterans Inside an Arts and Crafts Room and Their Perceptions Regarding Empowerment." This research examined to what degree art making, and in what ways a community of learning contributed to veterans' self-worth and empowerment through their creative activities and interactions inside an arts and crafts room at the VA hospital in Dallas, Texas. Furthermore, an essential reason for this study is to examine veterans in the arts and crafts environment to explore whether their experiences were important, meaningful, and empowering, and especially important in this regard are the interactions among veterans. Empowerment in this context is defined as gaining self-esteem and motivation within oneself. This includes becoming more confident and positive, as well as gaining the ability to learn about one's own identity. It also described how the interactions between the participants are shaped by the social contexts within which they come together. Using post-modern feminist theory, narrative inquiry and care theory, this dissertation describes the ways that the processes and products of creative activity bring empowerment through dialogue and personal stories while using the component of caring during teaching and learning.

Changing characteristics of work and careers have resulted in a shift in perceptions of the potential value of entrepreneurial activity. In parallel there has emerged an appreciation of the non-economic impact of entrepreneurship on those who enact it. However, there still remains a limited understanding of the consequences of choosing to be an entrepreneur, and what that choice means in terms of that individual’s life and work. The potential for the young as a group to engage with entrepreneurship as a ‘career option’ is high, therefore the central research objective of this study was to learn what meaning young New Zealand entrepreneurs attach to ‘being in business’. The study was grounded in an inductive, interpretive research design, underpinned by the tenets of constructivism. Phenomenologically focussed, in-depth interviews were used to gather data from ten young New Zealand entrepreneurs. These interviews were semi-structured and emphasised language, meaning, and narrative. The resulting data were analysed using elements of a constructivist grounded theory approach. A key finding was that the nature of the relationship between the entrepreneurs and their firms was a strong attachment grounded in emotion. The intertwining of the life of the business with the life of the young entrepreneur was viewed positively, and frequently involved personal transformation. Businesses were more than mechanisms for achieving monetary wealth. The relationship between the young entrepreneurs and their work was also intense. Balance of work and life was not an issue, nor did they seek to differentiate between the two spheres. They were content to have the two blended in a manner of their choosing. Consistent with this was their drive for personal authenticity and adherence to strong ethical imperatives. Being an entrepreneur was less about career (and even less about a job) and more about fulfilling needs of a higher order. Almost all the participants strongly identified as entrepreneurs. They felt it was the identity most consistent with their values, attitudes, and aspirations. They accepted that in some instances the label small-firm owner manager was accurate in terms of the scale of their operations, but rejected its appropriateness on any other grounds.

Background and aims: The qualitative literature that has examined the topic of sudden and profound transformation has mostly focused on the antecedent and facilitative factors associated with this form of change. However, previous empirical research has noted the great difficulty participants experience when trying to arrive at an explanation for their change. Within this study, I have aimed to explore the lived experience of sudden personal transformation. Having experienced a life altering epiphany myself, I was compelled to investigate how others, who also identified as having experienced a sudden, transformative change, made sense of it. Participants' struggle to find the 'words that work' when retelling and interpreting their transformation experience developed to become one of the central focuses of this thesis. The lived body is conceptualised as an essential source of meaningful understanding, and therefore, is sought to be used as an instrument of data analysis. Method: Six participants took part in unstructured interviews which were transcribed, before applying an interpretative phenomenological analysis. With the aim of facilitating the development of emotionally receptive forms of understanding, an embodied interpretation was applied to each account, via the application of Gendlin's method of focusing. Found poems were also constructed. Findings: Five master themes were identified: 1) Making sense of what it is difficult to make sense of; 2) Who I was, what happened, who I am now; 3) Illuminating purpose; 4) Compelled to act; and 5) Attempting to capture the ineffable quality. Each master theme was identified as having two related sub-themes. The acceptance and appreciation of the experience as one which can never be fully explained played a vital role in the emerging meaning of the experience. Participants appeared to make sense of their transformation through the separation of their lives into the temporal categories of before and after the event. The lives of the participants were changed. New life paths became clear, and purpose was suddenly illuminated. For all the participants in the study, purpose appeared to be intimately linked with the creation of positive connections with others. Conclusions and Implications: Examination of how people experience positive change outside of the therapy room is of use to those seeking to support people who want to change within the realms of psychological therapy. Attendance to the researcher's bodily response to the research data was understood as enabling movement towards a fuller understanding of the phenomenon under examination, as well as facilitating the production of 'words that work'. It is concluded that therapeutic practitioners and other mental health professionals may benefit from understanding the dimensions of transformative change described here, in such qualitatively rich terms.

This thesis focuses on explaining why group encounters with rural landscapes in Scotland are deemed to be positive for mental wellbeing. The relationship between greenspace and human wellbeing is a phenomenon that researchers across multiple disciplines are grappling with, though little research engages qualitatively. This thesis clarifies, ethnographically, why some people make excursions into rural spaces and why these excursions are believed to be positively transformational and associated with mental wellbeing. It outlines motivations for engaging in excursions from urban central Scotland to areas in rural Scotland. My research explores the intangible, ineffable and ephemeral experience of case study groups in ‘natural’ rural landscapes and what is relevant in the relations between the self and non-human in these circumstances. This thesis describes how and why group interactions within ‘natural’ space is adopted as a positive self-transformation strategy. It considers the ‘nature experience’ as relational between the self, the social and place - with what constitutes the social as ambiguous within case study interaction. This project was multi-sited: I travelled with my case study groups to rural spaces around the lowlands, highlands, and islands of Scotland. Case studies were multiple and diverse: A community living initiative, a youth development project, a mental health initiative, a forestry management project, and a loose community of artistic, neo-shamanic and psychotherapeutic practitioners. To remain responsive to my research communities and their activities I have developed a framework for a serendipitous ethnography which is outlined within the thesis. This project adopted a transdisciplinary research strategy, engaging with a theoretical framework spanning psychotherapy, psychology and eco-psychology, sociology, philosophy, human geography, anthropology and outdoor education as well as landscape and performance studies. This transdisciplinary thesis contributes to understandings of human and nature connectedness providing an account of cognitive, social and cultural experience. Primarily, this research was concerned with the self, the perception of the ideal and ought self in relation to motivations to journey in this manner and the self as part of a group and within the landscape as a dynamic and relational subject. I have considered the sense of self within these experiences as a metaphorical liminal site. I have discussed the group collectively as a site of dynamism and thus liminality. I then argue that this allows for the way that the landscape is perceived to be a site of liminality. With this we see the importance of temporality and structure, or indeed anti-structure, within these excursions as something which aids in the perspective that they are transformative. I have considered notions of perceived affordance and how this changes throughout experience with the increasing ability to associate ideas and abstract experience within one’s personal narrative. I explain how each group differs in how they perceive the rural landscape as something to instrumentalise, personify or anthropomorphise. With this comes an exploration of complex anthropocentric mindsets and the influence of these ways of thinking on experience. I suggest that individuals choose to journey to ‘natural’ rural environments to self-verify an aspect of their ought or ideal self with a desire to re-imagine the self through engagement with others. In self-verifying one’s ideal or ought sense of self, finding a sense of belonging within a group and believing oneself to be doing something good in relation to the ‘natural’ rural space, individuals and groups experience a sense of personal and social transformation.

This study examines how Taiwanese senior counsellors with substantial experience of ch’i-related exercise (CRE) perceived the influence of their regular CRE on their counselling practice. I am interested in the perceived influence of CRE on both self-care and professional practice. In this studyn this studyn this study n this study n this study n this study, CRE, CRE, CRE, CRE, CRE refers to any refers to any refers to any refers to any ch'i enhancing exercise that coordinates movement with breathing and inner concentration wherein ch'i is a first order concept used by practitioners and regarded by them as an embodiment of ideas related to human life and human existence and able to be experienced and refined through any ch'i related exercise. CRE is a set of practices and an intrinsic part of local culture in Taiwan which in recent years, has become popular practice in Taiwanese society. There are growing numbers of counselling professionals involved in regular CRE in recent years. Studies examining the effects of CRE indicate the benefits of CRE on practitioners' global health and personal growth. However, no previous study has investigated the influence of the long-term regular use of CRE on counsellors‟ self-care and counselling practice. The narrative research design for this study was developed from a post-structural theoretical perspective located in the domain of social constructivism. The data were co-constructed between the researcher and 12 senior Taiwanese counsellors with substantial CRE experience using a semi-structured in-depth interview approach. Interview data were analysed using the structure-based approach developed by William Labov in the field of socio-linguistics. The study reveals an overall benefit of regular involvement in CRE for practitioners' global wellbeing and personal growth counsellor' self-care. The research findings also reveals the potential of ch’i to be used as a way of expressing health and illness and a way of understanding in therapy and CRE to be lived out in therapy as an embodiment. I argue that collectively the narratives, as a whole, give evidence of an increasing integratin of the ideas and practices of ch’i into counselling practice in contemporary Taiwan. This might even make up a new form of integrated and culturally appropriate practice, what I term "a new way of healing." These are therapeutic practices which value the potential of CRE for counsellor's self-care and personal growth; recognize the integral whole of the human person; promote conscious use of the knowledge and experience of ch’i and CRE in therapy as an important aspect of the therapeutic use of self. Implications for practice such as the potential of CRE to be introduced into counsellor training programmes for counsellors' preparation or ongoing education are provided. Recommendations for future research such as the development of a new healing modality based on the research findings are offered.

This research is a case study of the Stoneleigh Group; a partnership of voluntary youth work organisations that piloted a spiritual development programme for young people aged 18 to 25. The purpose of the research was to examine the claims made by the Stoneleigh Group to have developed a radical approach and outcomes of personal and social transformation within a programme of informal education out of doors. The research was undertaken in the contexts of reviews of research concerning outdoor education, informal education for young people, and youth transition. An ethnographic study of the retreat programme and its impact on the lives of the young people was combined with a critical study of the advocacy work of the Stoneleigh Group within the development of the National Youth Work Curriculum. The analysis was undertaken with the aid of Bernstein’s theoretical framework for curriculum and pedagogic critique. The study of the programme claims that the pedagogic approach was radical in its ideology and practice. However, it is argued that the impact on the young people depended on the ideology of the youth organisation for which they volunteered. A range of claims for a radical outcome are identified and discussed. The research argues that, despite the claim that the outcomes of social transformation were only partially achieved, the practices of the Stoneleigh Group were contested because of their perceived radicalism. The study of the advocacy work suggests that, despite these challenges, the Stoneleigh Group's contributions to the national discussions concerning the spiritual development of young people within the youth work curriculum resulted in proposals that supported a more radical pedagogic approach than currently practised. The research indicates that the Stoneleigh Group influenced statements made in the consultation. It is argued that the Group provided support for the concept of young people as agents of social change. In particular, it is suggested that the pilot was used to support a view of young people as capable of, and valued for, their challenges to the established norms of society.

In contemporary society, distinct traditions are bleeding into one another, blurring traditional lines of inquiry and historically significant boundaries. This phenomenon frames this project and creates the context for the Yoga-Christian praxis dialogue this study constructively critiques. Unfortunately, this dialogue exhibits an Eliadean concern for essentialism and universality. I challenge this trend by juxtaposing two distinct texts, Patañjali‘s Yoga-Sūtra and Gregory of Nyssa’s Life of Moses. These texts point to the similar idea that without striving and personal transformation neither the yogic practitioner nor practicing Christian logically subsists. More importantly, however, from this point of correspondence I constructively critique the Yoga-Christian praxis dialogue by concretely engaging these texts and paying particular attention to the differences inherent in them. My comparison, then, suggests how attention to particularity points to a more authentic dialogue: what I wish to call a dialogue of distinction without separation.

Lack of knowledge about the lived experience of leisure is a result of the distanced, objective way in which it has primarily been studied (Hemingway, 1999), and there is an increased interest in conceptualizing leisure as a dynamic force for social and political change (Shaw, 1994; 2001; Mair, 2002/03; Sharpe, 2008). Constructs such as resistance (Shaw, 2001), critically reflexive leisure (Mair, Sumner & Rotteau, 2008) and pleasure-politics (Sharpe, 2008) illuminate the role and potential of individual and collective leisure in social change. Within a critical constructionist, qualitative research design, this study of witchcamps and magical activism was informed by feminist, queer, and leisure theories. Data were collected through participant-observation at 2 witchcamps, 21 semi-structured intensive interviews, 11 focused interviews, and 19 elicited electronic text submissions. This research reflects the emerging trend within leisure studies of using qualitative approaches and reflexivity to look at our own leisure (Axelsen, 2009; Collinson, 2007; Havitz, 2007; Lashua & Fox 2006; MacKellar, 2009; McCarville, 2007; Parry & Johnson, 2007; Rowe, 2006; Samdahl, 2008). As a member of the witchcamp community under study, the research was carried out in the researcher’s own community ‘backyard’ (Glesne & Peshkin, 1992), and as insider research, it provides a detailed description of alternative culture from the viewpoint of a professional researcher and personal insider. Data analysis followed a constant-comparative method, and employed memo writing, thematic, and focused coding. The study provides insight into the intersection of leisure, ecospirituality, community, and social change. Setting, activities, beliefs, and community intersect to function as a container for personal and social transformation, and provide an ‘antidote’ to alienation and isolation experienced by individuals in the dominant culture. The study provides empirical evidence of the centrality of leisure to community responsibility for broader social, political and environmental concerns, as theorized by Arai and Pedlar (2003). This research furthers the perspective that community is multidimensional, and has the potential to unify marginalized groups (Arai & Pedlar, 2003). The findings of this study also reflect Mair’s (2006) conceptualization of community as one that provides a space for celebration of diversity.