<p> The purpose of this quantitative correlational study was to determine if and to what extent a relationship existed between orientations toward religion and academic motivation in a sample of 338 students enrolled in a Christian University in the Southwest United States. Self-determination theory provided the theoretical framework. Religiosity was measured using the Revised Intrinsic/Extrinsic Religious Orientation Scale with three factors. Academic motivation was measured using the Academic Motivation Scale, college version, with seven factors. Results of the Spearman&rsquo;s rank correlations identified multiple significant relationships supporting the alternative hypotheses. There were significant and consistently inverse correlations of intrinsic orientation towards religion with academic intrinsic motivation towards accomplishment, academic intrinsic motivation to experience stimulation, academic extrinsic motivation introjected regulation, academic extrinsic motivation external regulation, and academic amotivation (&rho; = &ndash;.351, <i>p</i> &lt; .001 to &rho; = &ndash;.136, <i>p</i> = .012). There were significant and consistently direct correlations of extrinsic social orientation towards religion and academic extrinsic motivation introjected regulation (&rho; = .141, <i> p</i> = .009), and academic extrinsic motivation external regulation (&rho; = .130, <i>p</i> = .017). Lastly, there were significant and consistently direct correlations of extrinsic personal orientation towards religion and academic intrinsic motivation to know, academic intrinsic motivation toward accomplishment, academic intrinsic motivation to experience stimulation, academic extrinsic motivation identified regulation, academic extrinsic motivation introjected regulation, and academic extrinsic motivation external regulation (&rho; = .177, <i>p</i> = .001 to &rho; = .329, <i>p</i> &lt; .001). The results indicated that religious orientation does relate to one&rsquo;s motivation for behavior in an academic setting. </p><p>

<p> This qualitative research study aims to explore and provide a comprehensive descriptive record of the significant experiences of Pranahuti Aided Meditation (PAM) practice and transformation by eight practitioners from the San Francisco Bay Area. It investigates the linkage between their meditation experiences and transformations to better understand this new phenomenon.</p><p> PAM, also known as Sri Ramchandra&rsquo;s Raja Yoga or Natural Path, is a new spiritual practice invented by Sri Ramchandra of Shajahanpur, U.P., India in the 1940&rsquo;s. It utilizes the technique of Pranahuti (<i> Yogic Transmission or Transmission of Life Force</i> i.e. <i>Prana </i>) to aid individual&rsquo;s meditation practice and facilitate the process of consciousness transformation. Academic research on PAM has been scant so far. This is the first study using interpretive phenomenological analysis (IPA) to systematically explore the experiences of PAM practitioners with 1 to 10 years of practice experience.</p><p> The first major finding of this study was that this group of participants experienced a large number of positive non-ordinary states, of which more than 95% occurred during Pranahuti. Some altered states were somatic in nature, and some psychological, noetic, and mystical; still some were particularly exquisite and profound. The first major conclusion that can be drawn from this is Pranahuti resulted in positive non-ordinary states experienced by the participants during meditation.</p><p> The second major finding was that participants experienced many positive changes such as acquisition of positive qualities, values and principles, psychological balance, and sense of wellbeing. They had progressed into what in PAM is known as the realm of upper, or altruistic, consciousness to a significant extent, and most had further development in the realm of divine consciousness. The study found a very close correlation between participants&rsquo; meditation experiences and the transformations unfolding in daily lives. The second conclusion to be drawn from this is that PAM practice had enabled all participants move from the lower to the upper plane of consciousness to a significant extent. It also enabled many to move further into the realm of divine consciousness, resulting in various significant transformations including shifting of perspectives, and gaining positive qualities and attitudes in life.</p>

<p> The alchemical hermeneutic methodology utilizes a depth psychological understanding of alchemical operations as an interpretive lens. These processes, viewed from a depth psychological perspective, become the hermeneutical foci through which to interpret select spiritual texts. Following Jung and Romanyshyn, this dissertation further develops an alchemical hermeneutic, and utilizes this textual approach in the interpretation of four texts/traditions in order to create new horizons of meaning, expand the reader&rsquo;s relationship to text and self at personal and transpersonal levels, as well as broaden, deepen, and define a more psychologically sophisticated approach to certain spiritual texts. This multipaper theoretical dissertation discusses this hermeneutic process and uses the alchemical approach in the interpretation of the following texts and traditions: The <i>Yoga S&umacr;tras</i> of Pata&ntilde;jali, <i> The Dark Night</i> by John of the Cross, and select passages on the heart from the <i>Upanis&dotbelow;ads</i> and Eastern Christian spirituality.</p>

<p> Exploring the symbolism of the eye alongside the ancient religious concept of the omniscient Eye of God, this dissertation engages in a depth psychological analysis of consciousness, the God-image, and postmodern notions of the apocalypse. By considering all aspects of the eye as represented throughout mythology and religious texts, this study addresses everything from blindness to the comprehensive sight of mystical union. The one-eyed Cyclops, the Eye of Horus, the figure of the many-eyed Argus, and the third eye of the Buddha are examples that elucidate the range of eye types addressed. </p><p> The penetrating image of the eye as it emerges within the unconscious in dreams and visions is given ample consideration through the work of Carl Jung and other prominent depth psychologists. Theories regarding the archetypal dimension of the eye are discussed including Jung&rsquo;s contention that the eye acts as a regulating principle, or <i>yantra</i> within the psyche, restoring balance in times of psychological chaos, upheaval, and transition. As the nucleus of a psychic mandala, the eye serves as a centering force while simultaneously making its numinous presence clear and felt to the individual ego. Edward Edinger&rsquo;s contention that the eye marks the ego&rsquo;s encounter with an overwhelming other is given credence while the difference between a feeling-tone of judgment versus equanimity perceived by the observed is weighed.</p><p> Connecting eye symbolism to the God-image, this dissertation embarks upon an exegesis of the eye in religious texts and challenges the omniscient Eye of God in its traditional projected, sky-bound sense. Arguing for personal responsibility in relation to the God-image, this study advocates for a reengagement with <i>anima mundi</i> or the world soul through the advancement of consciousness on a personal level. The recognition of the immanence of divinity and the need for an earth-based religiosity is emphasized. This study points out that eye symbolism is cropping up with increasing regularity in our current, apocalyptically entranced culture in an effort to jolt us from an unconscious slumber and provide the necessary psychic objectivity required to survive a planetary transformation.</p><p> Keywords: Apocalypse, Consciousness, Depth Psychology, Eye, God-Image, Mythology, Objectivity, Postmodern, Self, Witness</p>

<p> Very little research has analyzed the conjunction of religion and self-disclosure. Following the previous research conducted by Gregory II, Pomerantz, Pettibone, and Segrist (2008), in which results showed that participants were more willing to seek treatment from a psychologist who identified with one of three major religions (Christianity, Islam, and Judaism), as opposed to a psychologist who identified as an atheist, this study also aimed to focus on the impact of a therapist&rsquo;s religion on prospective clients. While remaining true to the previous study, this experiment not only looked to expose the client&rsquo;s preference towards therapists&rsquo; religion, it equally accounted for the degree of devotion to said religion influencing the client&rsquo;s choice of therapy. Results concluded that different from that of the Gregory et al., (2008) study, participants were just as willing to seek treatment from a psychologist who identified as atheist as they were from a psychologist who identified with one of the three major religions, regardless of participant religiosity or the religiosity of the therapist. Implications of these findings suggest that regardless of psychologists&rsquo; religion or religiosity, self-disclosure of such is of no significance.</p><p>

<p> The compensatory control model has been suggested as one way of understanding the complex relationship between the experience of God and the experience of control. This model states that when one's sense of control is threatened, it can be compensated for by increased beliefs in external systems of control (such as a supreme being, or the government) that are thought to provide one with a general sense that the world is in order. Previous research has produced evidence for the compensatory control model, but has failed to consider a conceptual distinction between the personal experience of God (God Image) and the conceptual understanding of God (God Concept). A sample of 135 participants whose demographics closely resemble the population of academia took a brief internet survey measuring a dimension of God Image, and general sense of control. Statistical analysis of the correlation produced a coefficient of r = .13 that was not statistically significant. Contradicting the study hypothesis, the findings suggest that general sense of control was not related to how much one experiences God as present in his or her life. Implications for the fields of sociology, theology, and psychology are discussed.</p><p> <i>Keywords</i>: God image, God concept, control, compensatory control, religiosity</p>

This essay is concerned with exploring and analysing some of the criticisms levelled against a conception of rationality which has been variously described as, "the contemplative account of knowledge"', and, "the idealist conception of knowledge", but which we shall call the traditional theory of rationality. The essay does not make any pretence at being a complete survey of the critical appraisals which this theory of rationality has received. It has confined itself to a selection of those theoretical contributions believed to be most useful in illustrating certain fundamental ideas embodied in the traditional theory.

<p> Substance use and abuse are detriments to both the individual and society as a whole. Religiosity and spirituality are complex, multi-layered concepts that are important to explore as protective factors against substance use and important factors that curtail individuals from drug use, motivating them to enter into substance abuse treatment. The data on religious/spiritual attitudes and preferences and on the use of different classes of substances were collected from a national sample. Spearman correlations indicated that drug use recency, lifetime use, and seeking substance abuse treatment correlated with religiosity/spirituality factors. All correlations were relatively weak but significant; thus, the null hypotheses were rejected. Other factors may play an important role in individuals&rsquo; use of substances or their decision to undergo treatment. This study has implications for future practice, as the findings imply that the treatment for substance use should consider a holistic view of individuals. Incorporating holistic perspective into the treatment and programs to prevent lifetime use of substances and promote successful drug treatment could be more effective compared to non-holistic approaches. </p><p>

Thesis (Ph.D.)--York University, 2008. Graduate Programme in Psychology. / Typescript. Includes bibliographical references (leaves 95-101). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR39013

<p> Research has examined psychological symptoms, communication patterns from parent to child, parenting style, and protective and resiliency factors in descendants of Holocaust survivors. The current study explored intergenerational trauma and resilience in second- and third-generation Holocaust survivors as compared to a matched comparison group. Four groups were studied based on the participants&rsquo; Holocaust background and demographics: second generation (2GH; <i>n</i> = 7) and third generation survivors (3GH; <i> n</i> = 45) who self-identified as having at least one parent or grandparent, respectively, who is/was a Holocaust survivor interned during the war, and a matched comparison group (2GM; <i>n</i> = 22, 3GM; <i>n</i> = 13) for each generation consisting of non-Jewish descent who had one parent or grandparent who emigrated from the same European countries between 1945&ndash;1952. Ten 2GH and 3GH participants opted to complete the additional qualitative interview in which they were asked questions about their experiences as a descendant of a Holocaust survivor. Results showed that third-generation survivors endorsed more symptomatology than the matched comparison group; however, second generation survivors did not endorse more symptomatology than second generation match comparisons. Additionally, when descendants reported less adaptive family communication, affect responsiveness, and family cohesion, they reported higher levels of symptomatology. Lastly, we found that descendants who reported turning toward religion during times of stress (positive religious coping) endorsed higher levels of obsessive-compulsive and anxiety symptoms and those who endorsed turning away from religion in times of stress (negative religious coping) reported more depressive symptoms. A conceptual model is presented that includes vulnerability and resilience factors related to the intergenerational effects of Holocaust exposure.</p><p>