<p>Post-Traumatic Stress Disorder (PTSD) and Disorder of Extreme Stress Not Otherwise Specified (DESNOS) are physiological and psychological symptoms known to arise in the aftermath of trauma. Although lifetime prevalence of trauma capable of resulting in PTSD is 50-90%, lifetime prevalence of PTSD is eight percent, indicating that there may be factors that protect against the development of such symptoms. Spirituality has been implicated as a possible moderator; spirituality may play a protective or restorative role in lessening the relationship between trauma exposure and trauma symptoms. The purpose of this quantitative research was to examine the moderating role of different aspects of spirituality, including cognitive orientation to spirituality, the experiential/phenomenological dimensions of spirituality, and religiousness, on the relationship between trauma exposure and trauma symptoms when such symptoms are defined to include both PTSD and DESNOS. Data collected from members of the general adult population using a cross-sectional online survey design indicated that the cognitive orientation to spirituality and the experiential/phenomenological dimension of spirituality both significantly moderated the relationship between trauma exposure and DESNOS symptoms; both of these aspects of spirituality buffer the strength of the relationship between trauma exposure and DESNOS symptoms. Religiousness was not found to moderate the relationship between trauma exposure and DESNOS, and none of the aspects of spirituality moderated the relationship between trauma exposure and PTSD. These findings add to what is currently known about the protective role of spirituality, provide additional data on the differences between PTSD and DESNOS symptoms, and set the stage for further research. </p>

<p> How do envisioning dreams like fairy tales inform the therapist&rsquo;s ability to talk with their clients about dreams? Using the research methodologies of heuristics and hermeneutics, the author tended to a dream while enrolled in a graduate program in psychology. He explains his dream as an imaginative story that reflects many of the ideas and concepts of depth psychology. The mythopoetic function of the unconscious is explored in relation to archetypal, historical, and fairy tale figures appearing in the dream, such as Bilbo Baggins, Trickster, Cleopatra, the Dalai Lama, and Frederick Douglass. Threads of depth and applied psychology are woven into the discussion, creating a link between the author&rsquo;s dream and fairy tales. The research suggests that dreams, when envisioned as imaginary tales, are less frightening and more palatable, inviting selfdiscovery and transformation in the process of psychotherapy. </p>

Thesis (Ph. D.)--West Virginia University, 2006. / Title from document title page. Document formatted into pages; contains ix, 103 p. Includes abstract. Includes bibliographical references (p. 86-93).

<p> Problem: The literature suggests that religious orientation and ethnic identity inform the religious coping process, which is better understood in the context of a particular stressor. However, research on this topic is limited, particularly among ethnic minorities. </p><p> Method: A survey was used to collect data on religious orientation, ethnic identity, and religious coping from a sample of 319 adults who had lost a significant other within 36 months of the study. A total of 11 variables were measured using The Means-Ends Spirituality Questionnaire, the Multigroup Ethnic Identity Measure-Revised, and the Brief RCOPE. </p><p> Results: A canonical variate labeled "religious engagement" was a predictor for religious coping. Further analyses using multiple regression found that variables associated with traditional religious expressions (Devotional Spiritual Means), spiritual ends with a transcendental focus (Approach-unseen-autonomous Ends, Avoidance-unseen-external Ends), and Ethnic Identity were relevant predictors of Positive Religious Coping while Transcendental Means was a relevant predictor of Negative Religious Coping. </p><p> A stepwise discriminant analysis found that "ethnic identity and conservative religious orientation" discriminated between ethnic groups. Cases with higher levels of ethnic identity and conservative religious orientation were more likely to be classified as Black/African American or Hispanic/Latino/a, while those with lower levels were more likely to be classified as White. </p><p> Conclusions: When coping with bereavement, individuals who engage in traditional expressions of spiritual worship and strive to achieve ordinary and transcendental spiritual goals are more likely to rely on a secure relationship with the sacred, a belief that life has meaning, and a sense of connectedness with their religious community. Also, individuals who place greater value and emotional significance in their sense of belonging to their ethnic group are more likely to engage in positive religious coping. Thus, counseling psychologists should strengthen their multicultural and spiritual competencies in order to provide ethical and effective services to a population that is increasingly diverse.</p>

<p> This thesis explores Spanish Christian mystic John of the Cross&rsquo;s concept of the dark night of the soul as a process of conscious suffering that leads to empowerment, meaning in life, and enhanced wholeness. In addition, this thesis considers depth psychological concepts of individuation and Self, and the depth psychological notions of the teleological function of suffering and conscious suffering in relation to the dark night of the soul. The work of C. G. Jung, James Hillman, Thomas Moore, James Hollis, and Barbara Sullivan, among others, is considered. Using heuristic methodology, this thesis presents the story of the author&rsquo;s personal experience in the darkness to illustrate how conscious suffering leads to personal transformation. Finally, the author provides a guideline for therapists working with clients who are experiencing a dark night of the soul.</p>

<p> The ancient Egyptians believed that the material world as well as the imaginal inner world was infused with spirit and spirits. They believed in a wholly integrated reality, which included the physical forms of nature as well as the unseen images, gods, goddesses, powers, symbols, and meanings that go beyond a rational intelligent comprehension but rather present a harmonized inner and outer perception of reality. </p><p> This study utilizes an alchemical hermeneutic research methodology, which advocates research with soul in mind using meditative transference dialogues to inform the scholarly research and interpretation of resources used to investigate the spiritual substance of these important concepts such as the psyche to matter problem, and the possible loss of soul in a modern materialist paradigm. This inquiry explores how ancient Egyptian sacred science relates to the variety of ways in which humankind has defined soul and spirit, how this ancient Egyptian way of being could be integrated in modern modalities of science, and how this integration would impact today's understanding of reality. </p><p> The study proposes how a modern shift into this ancient cosmology might benefit today's sciences, medicine, and most significantly the practice of psychotherapy, which, from a conventional perspective, is presently considered from a largely materialistic perspective, with little or no regard for the unseen and the immeasurable presence of soul. Conclusions are drawn regarding the personal impact of the study on the researcher, efforts toward a methodology of psychotherapy practice integrating the concepts of ancient Egyptian sacred science, and the limitations of adopting a modern cosmology rooted in an ancient way of being.</p>

<p> Money is one of the strongest driving forces in society today. Its power over the human experience is widespread, yet many people are blind to their relationship with money and the psychological effects it has on them. Money has become a taboo topic in present-day society; even in psychotherapy it is swept under the rug. Employing heuristic methodology, this thesis uses a depth psychological approach to explore how awareness of one&rsquo;s relationship with money can facilitate the healing of wounds caused by the misuse of money. The author uses her personal experiences with the money complex, along with existing research, to better understand this phenomenon. The findings show that in raising awareness around one&rsquo;s own money complex, one finds that money may be used as an instrument of the soul rather than just a mere instrument of functioning, or surviving, in today&rsquo;s modern society. </p>

<p> Despite the increase of attention in the counseling profession to spirituality, extant literature examining spirituality and adolescent mental health is limited (Powers, 2005; Van Dyke, Glenwick, &amp; Kim, 2009). Few studies were conducted related to the spirituality of adolescents in residential treatment settings (Dew, et al., 2008; Hawke, Hennen, &amp; Gallilone, 2005; Taylor, 2005). In particular, no studies were conducted to determine the relationship between spirituality and goal attainment or symptom change of adolescents in crisis residence. The purpose of the study was to identify the extent to which there is a relationship between spirituality and spiritual/religious coping, change of symptoms, and therapeutic goal attainment of adolescents in crisis residence. </p><p> A correlational design was used to examine the relationship between spirituality, spiritual and religious coping, goal attainment and symptom change of adolescents in crisis residence. A canonical correlation was conducted. The two sets of variables under investigation were spirituality (as measured by the Daily Spiritual Experiences Scale and Brief Religious and Spiritual Coping Scale) and treatment outcome (as measured by the Goal Attainment Scale of Stabilization and the Target Symptom Rating Scale). </p><p> The participants in this study were adolescent clients from an acute care psychiatric facility in the southern gulf coast. Male (n = 47) and female (n = 37) adolescent participants ranged in age from 12 years to 17 years. Ethnicity and religious preference of the adolescents were reported. </p><p> Results of the study indicated that no statistically significant relationship existed between spirituality and treatment outcome for adolescents in crisis residence. </p><p> Spirituality may not be an essential component to crisis stabilization of adolescents. Rather, counselors should be aware that spirituality is a uniquely personal construct. Counselors who utilize spiritual principles as the primary tool for stabilization of adolescents may want to rethink their treatment protocols. For adolescent clients in crisis who place much importance on spiritual matters, addressing spirituality in treatment may be beneficial to attaining goals and reducing symptoms. However, adolescent clients who place no importance on spirituality may still achieve the same treatment outcomes in crisis residence. Additional studies that explore individual perceptions of spirituality, investigate the results of infusing spirituality into treatment strategies, and take into account individual diagnosis with this population would be useful.</p>