ABSTRACT SPIRITUALITY IN SUPERVISION: A PHENOMENOLOGICAL STUDY by Deborah K. Ross The counseling profession has recognized the importance of spirituality in the counseling process (Hall, Dixon, & Mauzey, 2004; Kelly Jr., 1994; Miranti, 2007; Young, Wiggins-Frame, & Cashwell, 2007). As a component of providing quality care, Association for Multicultural Counseling and Development Counseling Competencies call upon counselors to respect clients’ religious and spiritual beliefs as a matter of diversity (Arredondo et al., 1996). A supervisor’s approach to spirituality shapes the nature not only of the supervision itself but also of the supervisee’s practice (American Counseling Association, 2005). While authors (Aten & Hernandez, 2004; Bishop et al., 2003; Carlson et al., 2002; Frame, 2003; Isakson et al., 2001; Kilpatrick & Holland, 1990; Okundaye et al., 1999; Polanski, 2003; Stebnicki, 2006) have suggested that supervisors are already addressing spirituality in supervision, little data exist about the process of how supervisors actually incorporate spirituality in their supervision. In this manuscript, the author provides a conceptual consideration of effective ways to discuss spirituality in supervision with implications from Quaker practices, Native American spiritual teachings, and models of spiritual development from Sukyo Mahikari. In the second chapter, the author presents the results of a qualitative phenomenological methodology (Creswell, 2007) to examine three research questions: How are supervisors helping their supervisees conceptualize the involvement of spirituality with their clients? How are supervisors teaching their supervisees to process spiritual content to help their clients? How does a supervisor inform her own therapeutic perspective on spirituality? Eleven supervisors who integrate spirituality in their practices shared their supervision experiences. Their recorded interviews were transcribed, examined for significant statements, and then synthesized into descriptions of essential essences (Creswell, 2007). The meaning units are described in three stages: 1. beginning to be, during which time the supervisors describe how spirituality shows up in their work with supervisees in regards to creating a safe and authentic space for supervisees to explore their own therapeutic spiritual framework and practice working from their authentic selves; 2. creating a map to all directions, a co-creation of the supervisor and supervisee regarding the nature and boundaries of spiritual experiences; and 3. sojourning, the collaborative journey in which learning and processing spiritual experiences shapes how the supervisors foster spiritual presence and authenticity. Keywords: spirituality, supervision, therapy, phenomenology, Quaker, Sukyo Mahikari, Native American spirituality

This diploma thesis deals with the study of selected principles of the spirituality of North American Indians, which it see as inspiration for the education and personal development. The theoretical part examines the basic aspects of Native American spirituality and lifestyle as part of the phenomenon called Indianism. It also takes into account the issue of the origin and development of the popularity of Indianism in our territory and its practical forms in the Euro- Indian movements. Particular attention is paid to the woodcraft movement and its educational dimension. The practical part contains research on the spiritual and educational practice of Indianism in woodcraft. The research is based on the analysis of semi-structured interviews with selected woodcrafters who have undergone this education or apply it to the education of new generations. The results of the research confirmed the living practice of Native American spiritual and educational ideas in wodcraft. This reveals the practice of Indianism in our territory, which is devoted by individuals living in the otherwise normal cultural conditions of our world.

This dissertation proposes to examine the conspiracy narratives of Don DeLillo, Joan Didion, and Leslie Marmon Silko that retell American experience with the Cold War and its culture of paranoia for the last half of the twentieth century. Witnessing the resurgence of Cold War paranoia and its dramatic twilight during the period from late 70s to mid-80s and the sudden advent of the post-Cold War era that has provoked a volatile mixture of euphoria and melancholia, the work of DeLillo, Didion, and Silko explores the changing mode of Cold War paranoid epistemology and contemplates its conditions of narrative possibility in the post-Cold War era. From his earlier novels such as Players, The Names, and Mao II to his latest novel about 9/11 Falling Man, DeLillo has interrogated how the American paradigm of paranoid national self-fashioning envisioned by Cold War liberals stands up to its equally paranoid post-Cold War nemesis, terrorism. In his epic dramatization of Cold War history in Underworld, DeLillo mythologizes the doomed sense of paranoid connectivity and collective belonging experienced during the Cold War era. In doing so, DeLillo attempts to contain the uncertainty and instability of the post-Cold War or what Francis Fukuyama calls "post-historical" landscape of global cognitive mapping within the nostalgically secured memory of the American crowd who had lived the paranoid history of the Cold War. In her novels that investigate the history of American involvements in the Third World from Eisenhower through Kennedy to Reagan, Didion employs the minimalist narrative style to curb, extenuate, or condense the paranoid narratives of Cold War imperial romance most recently exemplified in the Iran-Contra conspiracy. In her latest Cold War romance novel The Last Thing He Wanted, Didion reassesses her earlier narrative tactic of "calculated ellipsis" employed in A Book of Common Prayer and Democracy and seeks to commemorate individual romances behind the spectacles of Cold War myth of frontier. Departing from the rhetoric of "hybrid patriotism" in Ceremony, a Native American story of spiritual healing and lyricism that works to appease white paranoia and guilt associated with the atomic bomb, Silko in Almanac of the Dead seeks to subvert the paranoid regime of Cold War imperialism inflicted upon Native Americans and Third World subjects by mobilizing alternative conspiracy narratives from the storytelling tradition of Native American spirituality. Silko?s postnational spiritual conspiracy gestures toward a global cognitive mapping beyond the American Cold War paradigm of "paranoid oneworldedness".

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