Proefschr. Rijksuniversiteit Groningen. / Auteursnaam op omslag: René van Leeuwen. Met lit.opg.-Met samenvatting in het Nederlands.

Thesis--Rijksuniversiteit, Utrecht, 1978. / Summary in English. Vita. "Bibliografie van Willem Banning: " p. 213-217. Includes bibliographical references (p. 219-225).

In hierdie studie is die tema: ʼn Pastorale ondersoek na die inrigting van geestelike en emosionele herstel in kontemporêre modelle vir innerlike genesing. Die oogmerk is die uiteindelike formulering van vernuwende insigte en riglyne vir die pastorale begeleiding van emosioneel en geestelik verwonde persone vanuit ʼn innerlike genesingsperspektief. Osmer se pastoraal-teologiese metode word as vertrekpunt geneem en hiervolgens word daar onder die Normatiewe taak in hoofstuk 2 gefokus op sewe kontemporêre innerlike genesing modelle. Onder hierdie selfde afdeling word daar in hoofstuk 3 ʼn Skriftuurlike basis geformuleer vir die tema van innerlike genesing en word daar ook bepaal in watter mate beginsels vanuit die onderskeie innerlike genesingsmodelle wat ondersoek word, voldoen aan die eise van die Skrif. Onder die Interpreterende taak word daar in hoofstuk 4 gefokus op aanvullende riglyne vanuit die aangrensende wetenskappe met betrekking tot beginsels van innerlike genesing. Hier het onder andere geblyk dat diep onderdrukte emosionele pyn sekere liggaamlike probleme kan veroorsaak en ook die immuunsisteem onderdruk. Emosionele vryheid of gebondenheid word ook grootliks bepaal deur faktore soos disfunksionele gedragspatrone, traumatiese drome, die verlede te konfronteer, kompulsiewe gedrag te staak, vergifnis te bied/ontvang en op positiewe aspekte soos sterkpunte en prestasies van die verlede te fokus. Vanuit die Beskrywende empiriese taak in hoofstuk 5 word die resultate van drie gevallestudies aan die orde gestel. Tydens gebedsessies is daar telkens saam met die begeleidendes onder leiding van die Heilige Gees as’t ware ‘terug beweeg’ na die oorspronklike traumatiese situasies. Insiggewende waarnemings is gemaak ten opsigte van die begeleidendes se belewenisse van emosionele en geestelike genesing tydens hierdie sessies. Praktyk-teoretiese riglyne ten opsigte van die formulering van ʼn eie innerlike genesingsmodel kom aan die orde in hoofstuk 6 onder die Pragmatiese taak. Die model wat voorgestel word bestaan uit ses fases waarvan die gebedsessie die kern gedeelte vorm. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

Pregnancy can be a very difficult time of transition for some women as they have to adapt, change and prepare for the role and responsibility that awaits them after their baby is born. This is especially challenging for first-time mothers as they experience higher levels of anxiety and uncertainty than more experienced mothers. From a fortogenic perspective, pregnancy can be viewed as a developmental opportunity for maturation and growth. With high levels of psychological well-being the new mother will be able achieve optimal functioning by being a sensitive and responsive and confident in her abilities to care for her new-born baby. There is substantial evidence to show that spirituality is strongly associated with psychological well-being, but the lived experiences of first-time mothers have not yet been explored. Therefore this study aims to explore a group of first-time mothers‟ experiences of meaningfulness during their third trimester of pregnancy by focusing on their spirituality. Qualitative research and a phenomenological design were used to gain in-depth understanding of the experiences of first-time mothers. The Mmogo-Method® and reflective journals were used as data-gathering techniques and visual and textual data were captured. The data were analysed by using thematic analysis (textual) and comparing the symbolic values (visual) with the research question. This group of first-time mothers expressed a very personal and intimate relationship with a Divine reality that they rely on and from it they derive a sense of meaningfulness. This sense of meaning stems from their belief that the Divine reality is the giver of life; they were given a responsibility to carry new life. Unconditional trust in the Divine reality makes them willing to surrender control of their lives and accept the responsibility they were given. They find meaning, which potentially has implications for higher levels of psychological well-being. The findings of this research provide the basis for developing interventions for mothers-to-be to make sense of their pregnancy by relying on their pre-existing spiritual frameworks. / MA (Research Psychology), North-West University, Potchefstroom Campus, 2014

In hierdie studie is die tema: ʼn Pastorale ondersoek na die inrigting van geestelike en emosionele herstel in kontemporêre modelle vir innerlike genesing. Die oogmerk is die uiteindelike formulering van vernuwende insigte en riglyne vir die pastorale begeleiding van emosioneel en geestelik verwonde persone vanuit ʼn innerlike genesingsperspektief. Osmer se pastoraal-teologiese metode word as vertrekpunt geneem en hiervolgens word daar onder die Normatiewe taak in hoofstuk 2 gefokus op sewe kontemporêre innerlike genesing modelle. Onder hierdie selfde afdeling word daar in hoofstuk 3 ʼn Skriftuurlike basis geformuleer vir die tema van innerlike genesing en word daar ook bepaal in watter mate beginsels vanuit die onderskeie innerlike genesingsmodelle wat ondersoek word, voldoen aan die eise van die Skrif. Onder die Interpreterende taak word daar in hoofstuk 4 gefokus op aanvullende riglyne vanuit die aangrensende wetenskappe met betrekking tot beginsels van innerlike genesing. Hier het onder andere geblyk dat diep onderdrukte emosionele pyn sekere liggaamlike probleme kan veroorsaak en ook die immuunsisteem onderdruk. Emosionele vryheid of gebondenheid word ook grootliks bepaal deur faktore soos disfunksionele gedragspatrone, traumatiese drome, die verlede te konfronteer, kompulsiewe gedrag te staak, vergifnis te bied/ontvang en op positiewe aspekte soos sterkpunte en prestasies van die verlede te fokus. Vanuit die Beskrywende empiriese taak in hoofstuk 5 word die resultate van drie gevallestudies aan die orde gestel. Tydens gebedsessies is daar telkens saam met die begeleidendes onder leiding van die Heilige Gees as’t ware ‘terug beweeg’ na die oorspronklike traumatiese situasies. Insiggewende waarnemings is gemaak ten opsigte van die begeleidendes se belewenisse van emosionele en geestelike genesing tydens hierdie sessies. Praktyk-teoretiese riglyne ten opsigte van die formulering van ʼn eie innerlike genesingsmodel kom aan die orde in hoofstuk 6 onder die Pragmatiese taak. Die model wat voorgestel word bestaan uit ses fases waarvan die gebedsessie die kern gedeelte vorm. / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

Pregnancy can be a very difficult time of transition for some women as they have to adapt, change and prepare for the role and responsibility that awaits them after their baby is born. This is especially challenging for first-time mothers as they experience higher levels of anxiety and uncertainty than more experienced mothers. From a fortogenic perspective, pregnancy can be viewed as a developmental opportunity for maturation and growth. With high levels of psychological well-being the new mother will be able achieve optimal functioning by being a sensitive and responsive and confident in her abilities to care for her new-born baby. There is substantial evidence to show that spirituality is strongly associated with psychological well-being, but the lived experiences of first-time mothers have not yet been explored. Therefore this study aims to explore a group of first-time mothers‟ experiences of meaningfulness during their third trimester of pregnancy by focusing on their spirituality. Qualitative research and a phenomenological design were used to gain in-depth understanding of the experiences of first-time mothers. The Mmogo-Method® and reflective journals were used as data-gathering techniques and visual and textual data were captured. The data were analysed by using thematic analysis (textual) and comparing the symbolic values (visual) with the research question. This group of first-time mothers expressed a very personal and intimate relationship with a Divine reality that they rely on and from it they derive a sense of meaningfulness. This sense of meaning stems from their belief that the Divine reality is the giver of life; they were given a responsibility to carry new life. Unconditional trust in the Divine reality makes them willing to surrender control of their lives and accept the responsibility they were given. They find meaning, which potentially has implications for higher levels of psychological well-being. The findings of this research provide the basis for developing interventions for mothers-to-be to make sense of their pregnancy by relying on their pre-existing spiritual frameworks. / MA (Research Psychology), North-West University, Potchefstroom Campus, 2014

This dissertation focuses on the way in which the South African artist Bettie Cilliers-Barnard managed to concretise her innermost thoughts and feelings in selected mandala paintings, specifically Mandala II (1991), Wind directions (2001) and Birds heralding the Light (2007) during the last phase of her life. The image of the mandala, which is symbolically understood to be an organisational structure of unconscious processes, is read and interpreted by means of Jungian concepts such as the individuation process and the concept of the Self. Jung was especially interested in coming to terms with the circle as characteristic of the mandala’s psychological influence on a person. In Jung’s theorising, the unconscious the creative process plays an important part in the concretisation of the psyche. Cilliers-Barnard was interested in both the nature of the creative process as well as the mandala as symbol. The dissertation emphasises the development of Cilliers-Barnard’s intuitive and spontaneous painting process and contextualises her influence in the South African art landscape. A number of parallels have been drawn between the Russian-German artist Wassily Kandinsky and Cilliers-Barnard with regard to both spiritual and intuitive artistic processes as well as the representation of the circle that is found repeatedly in paintings by both artists. In the oeuvres of both artists these approaches are a way of reproducing inner and unintentional experiences. Cilliers-Barnard added meaningful content to her works by combining ideas gleaned from her emotions, soul and mental processes. By focusing on the individuation processes in the mandalas by Cilliers-Barnard mentioned above, the dissertation sets out to demonstrate how she uses both form and content in her artworks in order to establish a type of inner dialogue. This inner dialogue, which in terms of form includes especially the circle, other geometric motifs as well as the bird, the tree and on a more abstract level the family, is used as symbolic point of departure for reading the representative artworks with the final focus on a type of simplification and summary of the convictions of her soul. / MA (History of Art), North-West University, Potchefstroom Campus, 2014

This dissertation focuses on the way in which the South African artist Bettie Cilliers-Barnard managed to concretise her innermost thoughts and feelings in selected mandala paintings, specifically Mandala II (1991), Wind directions (2001) and Birds heralding the Light (2007) during the last phase of her life. The image of the mandala, which is symbolically understood to be an organisational structure of unconscious processes, is read and interpreted by means of Jungian concepts such as the individuation process and the concept of the Self. Jung was especially interested in coming to terms with the circle as characteristic of the mandala’s psychological influence on a person. In Jung’s theorising, the unconscious the creative process plays an important part in the concretisation of the psyche. Cilliers-Barnard was interested in both the nature of the creative process as well as the mandala as symbol. The dissertation emphasises the development of Cilliers-Barnard’s intuitive and spontaneous painting process and contextualises her influence in the South African art landscape. A number of parallels have been drawn between the Russian-German artist Wassily Kandinsky and Cilliers-Barnard with regard to both spiritual and intuitive artistic processes as well as the representation of the circle that is found repeatedly in paintings by both artists. In the oeuvres of both artists these approaches are a way of reproducing inner and unintentional experiences. Cilliers-Barnard added meaningful content to her works by combining ideas gleaned from her emotions, soul and mental processes. By focusing on the individuation processes in the mandalas by Cilliers-Barnard mentioned above, the dissertation sets out to demonstrate how she uses both form and content in her artworks in order to establish a type of inner dialogue. This inner dialogue, which in terms of form includes especially the circle, other geometric motifs as well as the bird, the tree and on a more abstract level the family, is used as symbolic point of departure for reading the representative artworks with the final focus on a type of simplification and summary of the convictions of her soul. / MA (History of Art), North-West University, Potchefstroom Campus, 2014

The theme in this study is: Communicative channeling of repressed anger in the Christian life: A pastoral study. The focus is on the pastoral guidance through communicative channeling of the person who struggles with the destructive effects of repressed anger, including hidden forms of expression and denial of anger. From the interpretive task which consists of perspectives on anger from adjacent sciences (Chap. 2) the basic function of anger, as a starting point, is shown as psychological survival. Due to the functioning of the brain, anger as an emotion is experienced in the subconscious. Anger must be named and identified in order to accept responsibility for behaviour. Only when responsibility regarding behaviour is accepted can anger be expressed within the will of God. From the empirical research (Chap. 3) information was obtained by means of a case study where a co-worker is involved. Relevant information regarding the family of origin was obtained and the processing thereof is outlined in a geneagram. Additional information relating to what can be regarded as her current family was acquired. The tremendous void left when basic needs are not met, was identified. The fact that the co-worker was able to express repressed anger without prejudice was continuously conducive to the therapeutic process. This resulted in a decrease in destructive discharges of anger. The normative task provides the opportunity for base theoretical research (Chap. 4) where it is clear that Scripture does not encourage one to be without anger as such. Anger provides the opportunity to promote ‘life’, which implies that the value of anger should be clearly realised, especially from the pastorate. On the other hand, Scripture clearly provides warnings that anger makes people vulnerable to sin. Consequently, clear guidelines regarding anger and around expression of anger is spelled out for man created in the image of God. From a pastoral approach to the emotion of anger (Chap. 5), it is clearly evident that without anger there really can be no moral concern, which would make the word a terrrible place. Love, which is regarded as the greatest commandment from the Christian context, requires empathy and forgiveness. Both empathy and forgiveness is however not a possibility in the presence of anger. With regard to the pragmatic task a number of practice theoretical guidelines was formulated regarding the emotion of anger (Chap. 6). From this it is clear that healing can only be done through God’s Word, which is His truth. The act of “listening to anger” can be regarded as the primary therapeutic principle in respect of anger. Man was created with the ability to think, which makes choices expected – choices that could lead to True Life. The most important question that may be asked to the counsellee is: “What do you choose, death or true life?” / PhD (Pastoral studies), North-West University, Potchefstroom Campus, 2013

The theme in this study is: Communicative channeling of repressed anger in the Christian life: A pastoral study. The focus is on the pastoral guidance through communicative channeling of the person who struggles with the destructive effects of repressed anger, including hidden forms of expression and denial of anger. From the interpretive task which consists of perspectives on anger from adjacent sciences (Chap. 2) the basic function of anger, as a starting point, is shown as psychological survival. Due to the functioning of the brain, anger as an emotion is experienced in the subconscious. Anger must be named and identified in order to accept responsibility for behaviour. Only when responsibility regarding behaviour is accepted can anger be expressed within the will of God. From the empirical research (Chap. 3) information was obtained by means of a case study where a co-worker is involved. Relevant information regarding the family of origin was obtained and the processing thereof is outlined in a geneagram. Additional information relating to what can be regarded as her current family was acquired. The tremendous void left when basic needs are not met, was identified. The fact that the co-worker was able to express repressed anger without prejudice was continuously conducive to the therapeutic process. This resulted in a decrease in destructive discharges of anger. The normative task provides the opportunity for base theoretical research (Chap. 4) where it is clear that Scripture does not encourage one to be without anger as such. Anger provides the opportunity to promote ‘life’, which implies that the value of anger should be clearly realised, especially from the pastorate. On the other hand, Scripture clearly provides warnings that anger makes people vulnerable to sin. Consequently, clear guidelines regarding anger and around expression of anger is spelled out for man created in the image of God. From a pastoral approach to the emotion of anger (Chap. 5), it is clearly evident that without anger there really can be no moral concern, which would make the word a terrrible place. Love, which is regarded as the greatest commandment from the Christian context, requires empathy and forgiveness. Both empathy and forgiveness is however not a possibility in the presence of anger. With regard to the pragmatic task a number of practice theoretical guidelines was formulated regarding the emotion of anger (Chap. 6). From this it is clear that healing can only be done through God’s Word, which is His truth. The act of “listening to anger” can be regarded as the primary therapeutic principle in respect of anger. Man was created with the ability to think, which makes choices expected – choices that could lead to True Life. The most important question that may be asked to the counsellee is: “What do you choose, death or true life?” / PhD (Pastoral studies), North-West University, Potchefstroom Campus, 2013