<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with Hoehne; other Hoehne source data including published articles on her nonprofit Web site, approximately 200 unpublished documents, 60 hours of lecture recordings; and interviews with two of her senior students, also licensed psychologists.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 interdisciplinary, theoretical dissertation puts Meister Eckhart and psychoanalysis (in particular, the work of Jacques Lacan) in dialogue in order to examine the question of the self. It extends the success of recent Buddhist-psychoanalytic dialogues on the self into the neglected area of Christian mysticism. The author reviews the extant literature on psychoanalysis and mysticism, summarizes Freud and Lacan's psychoanalytic theories of subjectivity, and examines the existing literature on Meister Eckhart and the self. Then, the author undertakes a commentary of an especially significant passage in one of Eckhart's sermons using an interpretive method which brings together "radical hermeneutics," a form of hermeneutics developed by the American philosopher of religion John Caputo (1987, 2000) with <i>Lectio Divina</i> and centering prayer, two Christian contemplative practices. </p><p> Based on the commentary, the author presents a fresh understanding of Eckhart's view of the self which emphasizes the unity between the soul and God in the process of God's birth in the soul (<i>Gottesgeburt</i>). Then, some of the key themes of Eckhart's sermons are put in dialogue with key Lacanian concepts &ndash; e.g., properties (<i>eigenschaften</i>) with symptoms, detachment (<i>abegescheidenheit</i>) with castration, and living without why (<i>ohne Warum</i>) with jouissance &ndash; in order to explore the significance of Eckhart's view of the self for psychoanalytic theories of subjectivity. Additionally, the discussion includes clinical vignettes in order to suggest implications for the practice of psychotherapy. The dissertation concludes that psychoanalysis and mysticism are guided by a similar logic and structure, as they are both oriented around processes of change.</p>

<p> This qualitative case study of a meditation group known as the Process Group examines the group's collaboration on practices that foster spiritual maturation following spiritual opening into the first phase of enlightenment. Twenty-one participant accounts provide an intimate portrait of stabilizing and integrating Unity consciousness, maintaining a co-creative relationship with the Divine, and actively expressing this in the world, especially through creative altruism. Using the hermeneutical research method known as intuitive inquiry, analysis of the data employed traditional and non-traditional approaches that were supported with member validity checks. Findings generated a clear picture of optimal group functioning in higher stages of consciousness, practices that lead to and sustain nondual awareness in day-to-day interaction, and conditions that generate creative altruism. Findings are distilled into lenses that can be operationalized into training programs for teams interested in altruistic activity. The Process Group demonstrates that peak spiritual experiences can be supported with group practices that deepen the spiritual opening process and the mutually affecting relationship with the Divine over time, increasing relational intelligence and creative expression. Findings also demonstrated that spiritual maturation can increase individuation and communion simultaneously and interactively. This is a portrait of spiritual practice that facilitates fully embodied enlightenment, active incarnation in the world, presenting the healed versions of what is possible in the clearest human interaction, and maturation that proceeds in cooperation with the Divine. </p>

<p> This study explored therapists' experiences working with individuals diagnosed with borderline personality disorder (BPD). Further, it hypothesized that clinician spirituality might positively influence their experience of working with this clinical population. An embedded mixed-methods design was used in this pilot study. Participants were licensed clinicians currently working with at least two clients diagnosed with borderline personality disorder. Participants completed a semistructured interview, which was analyzed using thematic analysis, and were administered two quantitative scales, the Spiritual Orientation Inventory (SOI) and the Assessment of Spirituality and Religious Sentiments (ASPIRES). Quantitative data were analyzed through SPSS (Version 17) for descriptions and correlations, and were used to support themes that emerged from the qualitative semistructured interview analysis. Thematic analysis resulted in twelve main themes specific to therapists' experiences of working with individuals diagnosed with borderline personality disorder. Specifically, therapists experienced this work as challenging, rewarding, and providing a sense of meaning to their lives. Quantitative analysis suggested that therapists sampled in this study were more spiritual as compared with normative sample scores. Embedded mixed-methods analysis did not provide a significant correlation between therapists' experiences and their spirituality. Implications of this study include validating and valuing therapists' experiences in their work with this clinical population. Further, this research provided evidence that therapists found personal practices such as meditation, mindfulness, and prayer to be supportive of their experiences working with individuals diagnosed with borderline personality disorder.</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 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>This dissertation investigated the lived experience of transformation of participants in an earth-based Hero&rsquo;s Journey Program and how a transformation manifests in participants&rsquo; daily lives. Three conceptual frameworks were investigated: Transformative Learning Theory, Joseph Campbell&rsquo;s Hero&rsquo;s Journey, and Scharmer&rsquo;s U Theory. This study utilized a triangulation of multiple forms of qualitative inquiry including researcher experience in conjunction with data collected and analyzed in 3 phases that informed and validated each other. A total of 36 participants (<i>N</i> = 36) were involved in this study; participants included myself, facilitators, and journeyers. Phase 1 was a focus group (<i>n</i> = 5). Phase 2 was an interpretive phenomenological analysis of interviews (<i>n</i> = 16); and Phase 3 was an exploratory survey (<i>n</i> = 15). Phase 2 and Phase 3 ran concurrently after the completion of Phase 1. Two participants were involved in more than 1 phase of the study; therefore, the total number of participants is less than the combined number of participants listed for each of the 3 phases. Research found full-embodied spiritual journeys in a time concentrated mythological orientation steeped in nature&rsquo;s elements foster human development and leadership capacities. Transformative process emerged six themes: (a) deep longing for clarity, likeminded community, connection to nature; (b) embracing the unknown, rituals create symbolic connections to soul, spirit and a sense of not being alone. Ritualized intentions embodied within nature create a catalyst for transformation; (c) willingness to tolerate discomfort reveals five interconnections: presencing, overcoming fear, trusting, surrendering and mutual support. Crossing thresholds evokes increased energy, a felt sense of spaciousness, reclaimed parts of self and an energetic unity of <i>being</i> (feminine) and <i>doing</i> (masculine). Reflective dialogue significantly enhance a transformation; (d) transformation shifts relationships with self, others, nature and time; (e) facilitators&rsquo; provide safety, unconditional acceptance, compassionate inquiry and profound sense of presence; and (f) an interwoven leadership atmosphere augments individual development and leadership capacities. </p>

<p> The following study sought to explore transformative changes in self-esteem, self-perception of dance ability, and expressions of spirituality that may occur when adolescent girls not only participate in classical ballet classes, but also learn in a teaching model emphasizing compassion encouragement discipline technique. This study performed a pre and posttest using the Rosenberg Self-Esteem Scale (RSES), the dance subscale of Vispoel's Arts Self-Perception Inventory (ASPI), and MacDonald's short version of the Expressions of Spirituality Inventory (ESI) on 27 adolescent girls ages 14 through 19 randomly divided into 2 even groups, comparison and experimental, who participated in a 5-week classical ballet course. Both groups were taught by the researcher. The comparison group was taught in a traditional dance instructor style paying most attention to the execution of the participants' steps and dance combination performance rather than any internal changes. The experimental group received the researcher-developed Compassion Encouragement Discipline Technique. Results of the pre and posttests of each of the inventories were compared and analyzed via an analysis of variance and discussed to explore the efficacy of this pedagogical style. Quantitative results indicated no statistical significance on standardized assessments measuring their self-esteem, arts (dance) self-perception, or expressions of spirituality. However, researcher observed differences in the comparison and experimental group were noted and discussed. Because transpersonal psychology allows for emotional transformation, this study contributes to furthering transpersonal literature by acknowledging the potential impact of student/teacher rapport in the compassion and empowerment-based teaching of classical ballet to adolescent girls.</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> 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>