Psykosyntesterapi (PST) är en integrativ terapiform rotad i transpersonell psykologi. PST utmärks av ett fokus på den terapeutiska relationen samt av att anpassning gentemot den individuella klienten hålls som viktigare än teknisk följsamhet. Trots att PST funnits i ett sekel är tidigare forskning begränsad, vilket kan bero på svårigheten att operationalisera en terapi som uppmuntrar till en pragmatisk öppenhet kring vilka tekniker som används. Syftet med denna studie var därför att formulera en forskningsdefinition av PST utifrån tre delstudier: en förstudie där en enkät utformades baserat på en genomgång av kärnlitteraturen, samt en kvantitativ respektive en kvalitativ   delstudie som genomfördes med ett gemensamt urval av svenska PST-terapeuter (N=53), där enkäten användes för datainsamling av självskattade terapeutiska inslag samt terapeuternas egna definitioner av PST. Resultat: kvantitativt presenteras förekomsten av terapeutiska inslag utifrån tre kategorier – gemensamma terapifaktorer (GF), psykosyntetiska syften (PS) samt specifika tekniker (ST). Kvalitativt presenteras en tematisk analys av terapeuternas PST-definitioner som utmynnar i fem teman: "specifik människosyn", "psykosyntesterapi som metod", "transpersonella perspektiv", "centrala processer i psykosyntesterapi" samt "den terapeutiska relationen", vilka huvudsakligen är i samklang med samt kompletterar de kvantitativa fynden. Sammantaget utmynnar studien i följande forskningsdefinition av PST: "en integrativ terapiform där ett fokus på gemensamma terapifaktorer kombineras med en mångfald av varierande tekniker som används för att uppnå ett begränsat antal specifika terapeutiska syften, förankrade i en integration av psykosyntesteori med klientens och terapeutens unika kontext".

Despite its chequered interpretational history, the book of Shîr ha-Shîrîm (Song of Songs) in the Hebrew Bible and Christian Old Testament has still not come to its fullest religious potential. The reason is that it has mainly served relatively closed religious traditions defined by the exclusion of those that have reacted against it. As the text of Song of Songs itself does not explicitly testify to any religiosity, these communities have understood it religiously by projecting their own predetermined needs and beliefs onto it. The text does, however, suggest several layers in the history of its formation, representing different levels of consciousness and stages of religiosity. In the postmodern globalising context where the importance of interfaith understanding is increasingly realised and the nature of human religiosity is constantly redefined in terms of ever-broadening horizons, the religiosity of the book has been stretched as wide as possible by also taking into consideration the ancient contextual influences which could have left their traces on the unconscious mind of its author(s) and redactor(s). To this end, the transpersonal psychological theory of Kenneth Wilber as interpreted by Michael Washburn has been used. Wilber’s inclusive view of religiosity respects all its forms as developmentally appropriate expressions of experiences of the divine which should all be taken seriously. The explicit “absence” of the divine in Song of Songs has been so conspicuous that it has ironically made it more present and led to a greater search for the Ineffable whose whispering and footprints are discernible in relation to the level of consciousness. Exploring the religiosity of Song of Songs in this way then becomes an exercise in being more sensitive to the presence of the divine in all other areas of life as well. Traditional polarities such as sexuality and religiosity are dissolved at the same time and proven to coincide as two aspects of the same experience. Not only does erotic love open one’s eyes to the divine in nature as the body of God, but one also encounters the divine in the body. / Old Testament & Ancient Near Eastern Studies / D. Th. (Old Testament)

Thesis (MA (Psychology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: The impact of transpersonal psychology techniques presented in Capacitar workshops as a prevention intervention for burnout amongst HIV/Aids coordinator teachers has not been studied to date in South Africa. This research project utilised a mixed-method approach in a pre-test and post-test quasi-experimental design. Educators from South Metro, who were HIV/Aids co-ordinators in their schools, were invited to attend six days in total of Capacitar workshops. Measures of their levels of stress and burnout were taken before and after the intervention. Thirty teachers volunteered to take part in the workshops and 27 completed the training. A control group (n=27) was chosen from a group of teachers in the Central and South Metros of the Western Cape, South Africa. The Capacitar workshops were presented by facilitators who had been trained and accredited by Dr Pat Cane, founder of Capacitar International, California, USA. The overall theoretical perspective adopted in the transformative approach was transpersonal psychology. While equal priority was given to both the quantitative and qualitative legs of the study, the quantitative data were gathered first. The Beck Anxiety Inventory (BAI) was used to measure anxiety and the Copenhagen Burnout Inventory (CBI) was used to measure three dimensions of burnout: personal, work and client burnout. The means of the intervention and control groups of teachers were found to be similar on the BAI and CBI prior to the intervention. After the workshops, there were significant reductions in anxiety, personal and work burnout in the post-test measures of the intervention group. There were also significant differences in personal and work burnout of teachers between the intervention and control groups. Although reduction in the levels of anxiety and client burnout (working with children) was evident in the intervention group, this was not significant. The control group showed no significant improvement on any measures and in some cases, levels of burnout increased. Qualitative data in the form of global analysis of focus group interviews provided insights into the experience of workshop delegates, and their teaching contexts. To cope with work and personal stressors, teachers turned to physical (n=29), mental (n=17) and spiritual activities (n=15), with many (n=19) using negative coping tools. Individual line sketches, a collage of outliers and mind maps, together with portraits of delegates, highlighted the context and experiences in the Capacitar workshops. As a result of exposure to transpersonal practices, HIV/Aids coordinator teachers were first able to start the process of healing themselves, and then turn to their families, learners and the community at large to share the tools offered. The qualitative data also yielded sixteen themes: Increased consciousness; personal empowerment; role empowerment as carers; emotional intelligence; mindfulness; heart coherence; processing traumatic pain; multiculturalism; self-acceptance; light heartedness; interconnectedness, sharing; forgiveness; holistic, right brain healing; changing brain patterns; mind-body-spirit integration and a return to wholeness. The results of this study showed both quantitatively and qualitatively that transpersonal psychological techniques mediated burnout amongst HIV/Aids coordinator teachers in Metro South, Western Cape Education Department, Mitchells Plain, Cape Town. Recommendations are made in the light of the findings and the limitations of the study. / AFRIKAANSE OPSOMMING: Die impak van transpersoonlike sielkundige tegnieke wat aangebied is in Capacitar werkswinkels, as „n voorkomings-intervensie rakende uitbranding op onderwysers wat as MIV/Vigs ko-ordineerders funksioneer, is nog nie voorheen in Suid-Afrika ondersoek nie. Hierdie navorsingsprojek het „n kwantitatiewe-kwalitatiewe benadering gebruik met ‟n vooren natoets kwasi-eksperimentele ontwerp. Opvoeders van die suidelike metropool/grootstad wat werk as MIV/Vigs ko-ordineerders in hulle skool, is uitgenooi om altesaam ses dae van die Capacitar werkswinkels by te woon. Die deelnemers se vlakke van stres en ooreising is voor en na die intervensie gemeet. Dertig onderwysers was gewillig om deel te neem aan die werkwinkels en sewe-en-twintig het die opleiding voltooi. „n Kontrole groep (n=27) is gekies vanuit „n groep onderwysers in die sentrale en suidelike metropool van die Wes-Kaap, Suid- Afrika. Die Capacitar werkswinkels is aangebied deur geakkrediteerde fasiliteerders wat opgelei is deur dr. Pat Cane, die stigter van Capacitar Internasionaal, California, VSA. Transpersoonlike sielkunde is die oorhoofse teoretiese perspektief wat gehandhaaf is in die transformatiewe benadering. Alhoewel gelyke prioriteit verleen is aan beide die kwantitatiewe en die kwalitatiewe komponente van die studie, is die kwantitatiewe data eerste ingesamel. Die “Beck Anxiety Inventory” (BAI) en die “Copenhagen Burnout Inventory” (CBI) is gebruik om die drie dimensies van uitbranding te bepaal: Persoonlike-, werk- en kliëntooreising. Daar is vasgestel dat die gemiddeldes van die intervensie en die kontrole groepe dieselfde is vir die BAI en die CBI meet-instrumente voordat die intervensie aangebied is. Betekenisvolle verskille is gevind met die na-toets vir die intervensie-groep, naamlik die vermindering van angs, persoonlike- en werks-ooreising. Daar is ook betekenisvolle verskille getoon in persoonlike en werksuitbranding tussen die intervensie en die kontrole groepe. Alhoewel nie betekenisvol nie, het daar „n duidelike vermindering in die vlakke van angs en kliënt-ooreising (werk met kinders), voorgekom in die intervensie-groep. Die kontrole groep het geen betekenisvolle verbetering getoon met betrekking tot enige van die meet-instrumente nie, en in sommige gevalle het die vlakke van uitbranding toegeneem. Kwalitatiewe data in die vorm van die globale analise van fokusgroep-onderhoude het insigte verskaf rakende die ervaring van die deelnemers, en hul kontekste van onderrig. Onderwysers het fisiese (n=29), intellektuele (“mental”) (n=17) en spirituele aktiwiteite (n=15) gebruik, om werk-en persoonlike stressors te hanteer en vele opvoeders het (n=19) negatiewe hanteringmeganismes gebruik. Individuele lyn-sketse, „n collage/plakskildery van uitlopers en geheue-kaarte, tesame met foto-weergawes van die deelnemers het die konteks en belewings van die Capacitar werkwinkels gekenmerk. As gevolg van die blootstelling aan die transpersoonlike gebruike was dit in die eerste plek vir die MIV/Vigs onderwysers moontlik om self innerlike genesing te ervaar, en ook om hul familie, die leerders en die gemeenskap te bemagtig met die aangebode toerusting. Sestien tema‟s is geïdentifiseer met die kwalitatiewe studie: Verhoogde bewustheid; persoonlike bemagtiging; rol-bemagtiging as deernisvolle persoon; emosionele intelligensie; gefokusde belewing (“mindfulness”); sin vir koherensie; die verwerking van traumatiese pyn; multi-kulturalisme; lighartigheid; onderlinge verbondenheid; mededeelsaamheid; vergewing; holistiese, regterbrein-genesing; veranderde breinpatrone; liggaam-siel-gees integrasie en die herstel van heelheid. Die resultate van beide die kwantitatiewe en kwalitatiewe benadering het getoon dat transpersoonlike sielkundige tegnieke uitbranding bekamp onder onderwysers wat as MIV/Vigs ko-ordineerders werk in die suidelike metropool, Wes-Kaap departement van onderwys, Mitchells Plain, Kaapstad. Aanbevelings word aangebied in die lig van die bevindings, asook die beperkings van die studie.

本研究以自我參與、自我敘說的方式，呈現超個人心理治療中的奧修「神秘玫瑰」活動，對研究者本身帶來何種的生命經驗?而此經驗又對研究者產生何種影響? 透過自我敘說的研究取向，研究者感受到整個活動過程，就像是從「頭」到「心」的療癒—一步一步地展現出研究者的人際關係、欲望、人格特質、身心狀況，並慢慢地開始化解掉身、心的不舒服，而產生人際模式、行為的改變，也幫助研究者領悟到助人工作的原動力。除此之外，透過活動過程的臉部紀錄，研究者也看到自己較深的內在情緒狀態。 而在故事敘說後的分析中，研究者發現自己小時候的經驗，影響到目前的人際關係與工作、生活態度，並在活動中得到轉化，而產生了具體的改變。除此之外，在整體生命能量上，也產生流動或提昇，並體會到自我生命的富足，是助人工作的原點。 在反思的部份，區分成活動參與者與論文研究者，兩個不同的層次。在參與者部份，我發現自己的生命，其實是一直在對抗主流的心理學、精神醫學，以表達精神障礙者家人的不滿，卻忘了把這股力量，轉成正向的力量，來照顧好自己。在研究者部份，發現要透過語言傳達自己的經驗，其實是一件不容易的事，並看到東方智慧運用在助人工作的可行性。 在建議的部份，再依據本研究的結果，提出帶領類似「神秘玫瑰」活動的超個人心理治療團體，所需注意的事。 最後，在「對話」的部份，呈現出研究者參與不同靈修活動的經驗，與經驗間的對話；並透過「現在的我」來看到，活動心得領悟是對參與者的當下有益，而提醒讀者去經驗自己的生命禮物。 / The study is exploring the experience of the researcher participates the Osho Mystic Rose activity and what is the meaning of these life experiences.So the researcher will participate the group activity and narrates what he experiences. From the activity,the researcher feels that the process of the activity is a kind of therapy from head to heart.So the researcher can see clearly his relationship,desire,personality trait,and psycho-body situation.Then in the process of activity,the discomfort of psycho-body slowly disappears and the model of researcher’s relationship changes.The researcher also has an insight about the base of the work of helping others.The researcher also see the deeper emotion state from the record of the face pictures of the process of the activity. From the meta-story,the researcher finds that his childhood experience has influenced the present relationship,work,and the life’s attitude.And by participating the activity,the researcher’s state is changed and.the life energe is rising.Otherwise,the researcher is awaring that the helper’s blooming life is the root of the work of helping others. About the self-reflection of study,it can be discriminated two levels—participant and researcher.In the participant level,I find that I,the brother of psychotic handicap is against the dominant psychology and psychiatry to show the bitterness.But I forget to translate the opposed energy to positive energy to take care myself well.In the researcher level,I.find that it is difficult to use language to transmit experience to others,and maybe the east wisdom can be applied to the wok of helping others. In advice,the researcher suggested something important about leading the transpersonal psychotherapy group. It is that the group leader should construct the secure environment to let members exploring themselves freely and keep in touch with the present. Finally,the last part,Dialog,it shows and compares researcher’s experiences in different spirit-training groups.And from the point of view of being,the researcher’s insight from activity can not be fitted to others.

Made available in DSpace on 2016-04-25T19:20:29Z (GMT). No. of bitstreams: 1 Fernanda Manzoli Marques de Oliveira.pdf: 809421 bytes, checksum: 594a8d31c25535d4ed211f0589417444 (MD5) Previous issue date: 2013-11-04 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This research was developed in the field of Psychology of Religion and sought to investigate the theoretical foundations of Humanistic Psychology and Transpersonal Psychology and their conceptions and considerations on the concept of spirituality. The humanistic school, a precursor of transpersonal psychology, presented a theory of spirituality fitted full of references to the transcendent, the urge to self-realization and self-actualization, to metaneeds and to peak experiences. However, it was up to the task of transpersonal psychology extend this framework further. This school studies altered states of consciousness and its applications, becoming the first psychological approach to expressly assume that humans have a spiritual dimension. Introduce new concepts like cosmic consciousness, ultimate values, mystical experience, sacredness of life, experience of Unity, responsiveness and maximum sensory awareness. Express a spirituality devoid of organized religion and an anthropological concept of searching for meaning, self-transcendence, supreme values and the search for unity with the cosmos / A presente pesquisa se desenvolveu no campo da Psicologia da Religião e buscou investigar nas bases teóricas da Psicologia Humanista e da Psicologia Transpessoal, as suas concepções e considerações sobre o conceito de espiritualidade. A escola humanista, a precursora da Psicologia Transpessoal, apresentou uma teoria munida de espiritualidade, repleta de referências ao transcendente, ao impulso de autorrealização e autoatualização, às metanecessidadese e às experiências culminantes. Entretanto, coube à Psicologia Transpessoal, a tarefa de ampliar ainda mais este quadro. Trata-se de a escola que estuda os estados alterados de consciência e suas aplicações e concretizando-se como a primeira abordagem psicológica a assumir expressamente que o ser humano possui uma dimensão espiritual. Introduz novos conceitos como consciência cósmica, valores últimos, experiência mística, sacralização da vida, experiência de unidade, responsividade e consciência sensorial máxima. Expressa uma espiritualidade destituída de religião organizada e com uma concepção antropológica de busca de sentido, de autotranscendência, de valores supremos e de busca pela unidade com o cosmo

Made available in DSpace on 2014-12-17T15:04:46Z (GMT). No. of bitstreams: 1 LuzianiaALM.pdf: 966138 bytes, checksum: 1ed864fa3b4954dead72e22f94b9a57d (MD5) Previous issue date: 2006-05-19 / This work proposes a transdisciplinary approach that integrates transpersonal psychology exercises with astronomy teaching, seeking to allow one to reintegrate the sky in his/her daily life, expand his/her environmental awareness and eventually experiment the unity between human and cosmos. This proposal intends to collaborate with the supplying of education, which lacks initiatives of this kind, with the promotion of an integration of the scientific knowledge with the human experience that transcends the materialistic and fragmentary objectives of the current educational system. As a result of that lack, the teachers formation is also poor as for an integral and transdisciplinary approach. Besides, we also approached in this research the necessity to propose alternatives so that the educators may work in a more assertive way with the environmental and anthropological crisis in which we are living. Our working hypothesis is that the contents of astronomy, when they are dealt in a holisticanthropological focus and are related with transpersonal psychology practices, can come to be an efficient cultural-academic vehicle, capable of propitiating an expansion of consciousness and changes in the way one conceives the world. Such changes are necessary so that a more solidary, fair and ecologically balanced life may come to exist and prevail in the planet. Part of the collection of data was done through the ethnographic method, once an anthropological interpretation is inextricably associated with this kind of educational intervention, which will naturally include ethno-visions of the universe as well as specific cultural elements. In the beginning the scope of this research was a group of students attending the Astronomy assignment in an undergraduate Geography course (UFRN), in which we accomplished participant observation, half-open interviews and the first experimental practices mentioned. After the evaluation of the first data collected from that initial group, we elaborated an academic extension course, Laboratory in Cosmoeducation, and we offered it to teachers of the 1st and 2nd cycles of the fundamental level of the Alceu Amoroso Lima State School, located in the North Zone of Natal. We prized self-experimentation in that course, so that the teachers could enrich their repertoire of personal experiences, stimulating meditative reflections and eventual changes in the ways of conceiving the world and in their pedagogical practice. The transdisciplinary attitude permeated all our educational action, because this approach transcends the boundaries of disciplines, seeking essentially the integral development of the human being. The process has made us realize that the practice of looking at the sky , as a way of reintegrating it into daily life, provokes a process of expansion of the consciousness and of reintegration of the self in a wider level of environmental interrelation. According to the results, the occurrence of conceptual and existential changes of the world vision of the participant teachers was evident, reassuring ourselves of the idea that the interface between astronomy teaching and the practices of transpersonal psychology can contribute to the recovery of a holistic relationship between the human being and the cosmos and to inspire the arising of a more wide-ranging ethics, based on universal, impartial and sustainable values / Este trabalho prop?e uma abordagem transdisciplinar que integra exerc?cios da psicologia transpessoal e ensino de astronomia, visando possibilitar ao sujeito reincluir o c?u na sua viv?ncia di?ria, expandir sua consci?ncia ambiental e eventualmente vivenciar a unidade ser humano-cosmo. Esta proposta pretende colaborar para suprir a car?ncia em educa??o de iniciativas que promovam uma integra??o do conhecimento cient?fico e da experi?ncia humana que transcenda os objetivos materialistas e fragmentadores do sistema educacional atual. Fruto dessa car?ncia, tamb?m a forma??o dos professores ? prec?ria no que se refere a uma abordagem integralizadora e transdisciplinar. Al?m disto, faz-se necess?rio propor alternativas para que os educadores possam lidar de modo mais assertivo com a crise ambiental e antropol?gica que vivenciamos, o que tamb?m abordamos nesta pesquisa. Nossa hip?tese de trabalho ? que conte?dos de astronomia, quando trabalhados segundo um enfoque hol?stico-antropol?gico e relacionados com pr?ticas da psicologia transpessoal, podem vir a ser um eficiente ve?culo cultural-acad?mico, capaz de propiciar uma expans?o de consci?ncia e mudan?as na concep??o de mundo dos sujeitos em quest?o. Tais mudan?as se fazem necess?rias para que a exist?ncia de uma vida mais solid?ria, justa e ecologicamente equilibrada comece a prevalecer no planeta. O m?todo utilizado em parte da coleta de dados foi o etnogr?fico, uma vez que uma interpreta??o de car?ter antropol?gico est? inextricavelmente associada a este tipo de interven??o educacional, a qual vai envolver de modo natural tanto etno-vis?es do universo, como elementos culturais espec?ficos. O universo desta pesquisa foi inicialmente um grupo de estudantes da disciplina de Astronomia (Curso de Licenciatura em Geografia/UFRN), onde realizamos observa??o participante, entrevistas semi-abertas e as primeiras pr?ticas vivenciais mencionadas. Ap?s o tratamento dos primeiros dados coletados com esse grupo inicial, elaboramos um curso de extens?o universit?ria, Laborat?rio em Cosmoeduca??o, e o oferecemos a professores do 1? e 2? ciclos do n?vel fundamental da Escola Estadual Alceu Amoroso Lima, localizada na zona Norte de Natal. Valorizamos nesse curso a auto-experimenta??o, para que os professores enriquecessem o seu repert?rio de viv?ncias pessoais, estimulando reflex?es meditativas e eventuais mudan?as na concep??o de mundo e na pr?tica pedag?gica dos mesmos. A atitude transdisciplinar permeou toda a nossa a??o educacional, visto que esta abordagem transcende as fronteiras disciplinares, visando essencialmente o desenvolvimento integral do ser humano. O processo nos tem revelado o quanto a pr?tica de olhar o c?u , no sentido de reinclu?-lo na vida di?ria, provoca um processo de expans?o da consci?ncia e de reintegra??o do eu em um patamar de inter-rela??o ambiental mais amplo. De acordo com os resultados alcan?ados, ficou evidente a ocorr?ncia de mudan?as conceituais e existenciais em rela??o ? vis?o de mundo dos professores participantes, refor?ando a id?ia de que a interface entre o ensino de astronomia e as pr?ticas de psicologia transpessoal pode contribuir para a recupera??o de uma rela??o hol?stica entre o ser humano e o cosmo e inspirar o surgimento de uma ?tica mais abrangente, fundamentada em princ?pios universalistas, equ?nimes e sustent?veis

Despite its chequered interpretational history, the book of Shîr ha-Shîrîm (Song of Songs) in the Hebrew Bible and Christian Old Testament has still not come to its fullest religious potential. The reason is that it has mainly served relatively closed religious traditions defined by the exclusion of those that have reacted against it. As the text of Song of Songs itself does not explicitly testify to any religiosity, these communities have understood it religiously by projecting their own predetermined needs and beliefs onto it. The text does, however, suggest several layers in the history of its formation, representing different levels of consciousness and stages of religiosity. In the postmodern globalising context where the importance of interfaith understanding is increasingly realised and the nature of human religiosity is constantly redefined in terms of ever-broadening horizons, the religiosity of the book has been stretched as wide as possible by also taking into consideration the ancient contextual influences which could have left their traces on the unconscious mind of its author(s) and redactor(s). To this end, the transpersonal psychological theory of Kenneth Wilber as interpreted by Michael Washburn has been used. Wilber’s inclusive view of religiosity respects all its forms as developmentally appropriate expressions of experiences of the divine which should all be taken seriously. The explicit “absence” of the divine in Song of Songs has been so conspicuous that it has ironically made it more present and led to a greater search for the Ineffable whose whispering and footprints are discernible in relation to the level of consciousness. Exploring the religiosity of Song of Songs in this way then becomes an exercise in being more sensitive to the presence of the divine in all other areas of life as well. Traditional polarities such as sexuality and religiosity are dissolved at the same time and proven to coincide as two aspects of the same experience. Not only does erotic love open one’s eyes to the divine in nature as the body of God, but one also encounters the divine in the body. / Biblical and Ancient Studies / D. Th. (Old Testament)

No description available.

Interfaith dialogue is no luxury for Christians living in a pluralistic~ effervescent world of intenningling, multi-religious realities. Many Christians take seriously their responsibility towards interfaith dialogue. However, different Christians understand this responsibility in different ways, which often leads to acrimonious accusations of unchristian dialogical approaches. The question is whether there is any means of ordering and assessing the Christian responsibility towards other religions in a mutually uplifting and increasingly holistic way? Ken Wilber provides an integral, or All-Quadrant, All-Level hermeneutics that may assist us with an answer. All holonswhich means everything in the "Kosmos" - emerge or arise in holarchical fashion. On one level, it is a whole, on the next transcendent level it is a part of the whole. This process is infinite and is only ever released in One Taste/salvation/Nirvana/the Kingdom of God, or simply unqualifiable Suchness. Wilber provides an integrated methodology for understanding the process by which holons find their release in One Taste. The holon of Christian responsibility towards interfaith dialogue also emerges through discreet, recognizable stages. Each stage is integrated into the next higher level. The lower levels are more fundamental since they exist as a part of the higher levels. However, the higher levels are more significant, since they have an increased capacity to explore aspects of dialogue previously hidden. The levels we explore are the mythic rational, the rational and the centauric. 'lbese levels emerge through four interrelated dimensions or Quadrants: the Upper Left or spiritual/faith dimension of the person entering into dialogue, the Upper Right Quadrant or theology of dialogue that emerges, the Lower Left or communal and interpretive realm, and Lower Right which covers the social organizational patterns with which the person in dialogue chooses to associate him or herself. We define responsibility in tenns of these four Quadrants: The response or theology (UR) of the person is dependent upon her response-ability, or interior faith development (UL), which is informed by the worldview (LL) of her faith community to whom she feels responsible, with the sociological patterns of her community (LR), to some extent, offers clues as to her stage of development. / Religious Studies and Arabic / D.Th.(Religious Studies)

The Creation and Manifestation of Reality-theory was developed for this study. This theory provides an answer to why high functioning people experience problems at work, develop relationship problems, and other dysfunctions that occur in their lives. It provides an explanation as to why this happens: at a certain point in our existence a critical incident (or Initial Sensitising Event) or a series of repeated incidents is perceived by the person as traumatic. During this time of high emotion the child forms a subconscious conclusion, followed by a subconscious decision. The Hypnotic Blueprint is an accumulation of all the different subconscious conclusions and decisions formed over time at a time of intense emotionality, during which the psyche feared for its survival, repressed, gated and banished into the borders of the person's subconscious mind. Numerous other incidents occur through life that reinforce and bolster the original Hypnotic Blueprint. Simultaneously, conflicting ego-states are formed, attempting to balance the state of disequilibrium. Later in life, the original Blueprint is triggered, through the Symptom Activating Event, at a sub-conscious level and starts to operate in the person's life, attracting the circumstances and people who best replay or re-enact the original trauma on a symbolic level. This pattern will be recreated in the person's life, and will most often be the reason why the person enters therapy, or the presenting problem. Life acts as a mirror of the inner world or the psyche of the person. The inner world is mirrored by the other world, or reality. By changing our inner reality, we impact or transform our outer reality. To complete the Creation and Manifestation of Reality-theory, the Imago Developmental Stages identified by Harville Hendrix, were integrated, namely Attachment, Exploration, Identity and Competence. The therapeutic modality suggested is de-hypnotising. The study does not intend to measure the success of the therapy, but rather to establish and test the validity of the Creation and Manifestation of Reality-theory on case studies, using the Life History approach. / Educational Studies / DED(PSYCHOLOGY OF EDUCATION)