Through perspectives from neuroscience, transpersonal psychology, and transcendentalist philosophy, the art of yoga is proposed as a supporting modality for healing through complex trauma. Personal narrative and original paintings further speak to a process of coming back Home. Where trauma strips one of self, yoga breeds connection back to Self. Yoga is union of individual consciousness with universal consciousness. Yogic philosophy invites one into a space of grey, somewhere between object and subject, physical and spiritual, tangible and ineffable. It is there one comes to find healing by sitting back as a pure observer. In the journey of trauma uncovery, one comes to meet an embodied sense of safety that prevails across levels of body, mind, and soul. The stars begin to shine once again in the universe held within.

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.

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

The intention behind this research was to reveal through two interpretive, inter-related studies the perceived needs of differently-labelled youth, collectively addressed in this thesis as ‘the New Generations’, exploring potentially viable ways of working with them in education. The first study focused on youth labelled Indigos, and the second study focused on exploring a possible way of working with the New Generations according to experienced teachers. Both studies drew on lived experience and opinions of educators who have acquired extensive experience respectively with the Indigo phenomenon and with the psychosynthetic educational model. The first study’s results revealed not only Indigos’ self-actualising and self-transcending characteristics and needs, but also indicated that holistic approaches to education appeared to have been successful with them. A further analysis of characteristics observed by special education experts indicated that differently-labelled youth also appear to be motivated by self-actualising and self-transcending tendencies, which highlighted the relevance of investigating holistic models for potential integration in mainstream education. Psychosynthesis was chosen for investigation in the second study, in that besides addressing self-actualising/transcending needs, it also integrates them within the psyche. The study explored how recent psychosynthesis-based educational projects might inform, and contribute to, holistic and mainstream education. Some innovative potential contributions to both holistic and mainstream education were found. Recent research on current tendencies, educational futures and global trends affecting a changing world would appear to emphasise the relevance of the contributions offered by the psychosynthesis model, hence to suggest the potential appropriateness of their fuller integration in mainstream education. However, an examination of study results and of the relevant literature on practices seems to indicate a tendency to transmit knowledge from past to future generations, irrespective of possibly changed needs, in both mainstream and holistic education. It is suggested that this potentially biased way of educating youth might need to be addressed on both fronts.

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)

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)

Across the United States, an overwhelming majority of the population claim that religion and spirituality beliefs shape their worldview and assist in coping with life stressors. Yet, the literature has shown that mental health practitioners reported discomfort integrating religion and spiritually in clinical practice. The purpose of this study was to explore whether license-holding mental health professionals in Southern California develop reluctance toward addressing religion/spirituality with their clients. Through snowball sampling, 52 clinicians composed of social workers, counselors, marriage and family therapists, nurses, psychologists, and psychiatrists were recruited across Southern California (N =52). The participants were measured descriptively based on (a) confidence in their ability to integrate client beliefs into treatment and (b) their comfort discussing topics related to RS with their clients. Results revealed an overall level of reluctance ranging from 15 percent (for comfortability) to 25 percent (for ability) among the study participants. Licensed clinical social workers reported slightly lower reluctance level than other licensed professionals. Implications of the findings were discussed.