Most of the existing research on relationships between counselling and religion has addressed how practitioners provide services to religious clients or on strategies for working with people from specific religious traditions. The focus of this study is on how counselling professionals’ religious identity may impact on their clinical work. All the participants had at least one year of post-qualification experience working with religious and non-religious clients. Nine participants (6 female and 3 males) were interviewed and the data were analysed using a social constructionist version of Grounded Theory. This gave rise to four different yet highly related sub-categories. These were as follows: 1) Meaning making: Identity within the context of religion, 2) Keeping my faith life and my psychotherapy life separate, 3) Disclosure: The Unavoidable Blend between Religion and Counselling, 4) The Impact on Therapy. The findings of this study suggest that there is a tension in the way counselling professionals are managing their religious identity within their professional environment (i.e. training, supervision and counselling room). This tension seems to be centred on a need to protect their religious self from challenges imposed by professional colleagues, and a need, at least for some participants, to use the counselling room to reinforce their religious beliefs. While some participants have consciously chosen to keep their religious self out of the therapy room, others emphasise this split between religious and professional self is not possible when it comes to their counselling practice. The participants’ need to protect themselves from potential negative judgment was identified as a complex phenomenon that formed the basis of the core category ‘Protection’. The findings have added a novel perspective in recognising the impact a counselling practitioner’s religious beliefs has on their clinical, supervisory and training experiences.

The purpose of this study was to examine the meaning of spirituality and spiritual experience to counselling psychologists, in order to address the lack of research into the psychologist’s spiritual belief systems. Interpretative phenomenological analysis was used to explore what six experienced counselling psychologists understood by spirituality and spiritual experience. The research also investigated what impact, if any, these experiences might have on their professional and clinical practices. Four super-ordinate themes were determined after analysing the interviews, based on material gained from the semistructured interviews. These were: Development of spiritual identity; Spiritual beliefs within personal life contexts vs spiritual beliefs and professional practice; Understanding, learning and uses of spiritual experience; and finally, Disclosure within a professional capacity. The participants placed great importance on their spiritual beliefs, which formed a fundamental part of their identity, informed their personal and professional value system, and guided them in some decisions made in sustaining difficult situations when working with substantial client suffering. This study concluded spirituality to be a deeply personal construct shaped and guided by the individual which is drawn upon in all aspects of life. Results revealed that participants are conscious of the value of spirituality and religious beliefs for their clients. Importantly, the all of the counselling psychologists have what they consider to be subtle or profound spiritual experiences within their lives and with two of the participants, in their therapeutic encounters. Furthermore, in the often absent professional exploration in their training institutions and most work contexts, including supervision they draw on their personal experiences when spiritual issues arise in their work with clients. Implications for training and future research in this under-examined field are briefly discussed.

<p> Using hermeneutic and heuristic methodologies, this thesis explores the possibility of a psychedelic Amazonian plant medicine known as ayahuasca to be used in the treatment of depression and addiction. Incorporating a depth psychology approach, this thesis explores the similarities and differences between Peruvian shamanism and Jungian depth psychology. The author draws on depth psychological theory in analyzing her experiences with ayahuasca, highlighting the role of psychotherapy in integrating her experiences as part of her process of individuation and healing trauma. The research points to a positive correlation between ayahuasca use and the treatment of mood disorders such as major depressive disorder and substance use disorders such as alcohol use disorder. The thesis examines the role of spirituality and experiences with the numinous in helping one to heal from mood disorders and substance dependency and find a greater sense of empowerment and meaning in life.</p><p>

<p> College is often considered a time when students grapple with life questions and identity development. Astin, Astin, and Lindholm (2011) define the process of identity development and the search for meaning and purpose as college student spirituality. Research reveals that 80% of college students are seeking purpose and meaning in their lives (Astin et al., 2011; Clydesdale, 2015). One opportunity for students to explore their purpose and define their values is through co-curricular activities, such as leadership development programs (Astin et al., 2011). </p><p> The purpose of this mixed methods study was to investigate and explore the relationship between spirituality and leadership development in undergraduate college students who participated in a regional leadership development program. The following research questions guided this study: </p><p> 1. Is there a relationship between spiritual quest and equanimity and dimensions of social change leadership for students participating in a leadership development program? (QN) </p><p> 2. To what extent is variation in both spirituality measures and social change leadership measures related to gender, class year, institution type, and institutional religious affiliation? (QN) </p><p> 3. How do students participating in a leadership development program describe spirituality and leadership? (QL) Phase I data collection surveyed (<i>N</i>=54) undergraduate students in a leadership development program. Multiple concurrent qualitative phases included Phase I students in dyadic and individual interviews (<i>N</i>=5), key informant interviews with staff members who advise leadership programs (<i>N</i>=2), and reflective student questionnaires (<i>N</i>=4). </p><p> Quantitative analysis yielded a significant positive relationship between various measures of leadership and spirituality. Neither gender, class year, institution type, nor institutional religious affiliation had a significant impact on students&rsquo; leadership or spirituality. Three primary concepts emerged from the qualitative findings: 1) leadership, 2) spirituality, and 3) relationship between leadership and spirituality, supported by detailed sub-concepts. Results of the connected findings between data sources suggested that students participating in a leadership development program identify a positive relationship between leadership and spirituality and seek opportunities to develop both. </p><p> The benefit of this study may be to assist student affairs practitioners in developing an understanding of the role of spirituality in leadership development and in implementing leadership programs that incorporate spirituality.</p><p>

<p> The purpose of this study was to explore the relationship between aspects of spirituality and their relationship to factors of persistence, specifically academic and social integration, among varsity-level student-athletes competing in the Northeast Conference of the NCAA&rsquo;s Division I tier. For the purposes of this study, the traits of spirituality were obtained from the Spiritual Involvement and Beliefs Scale (SIBS) developed by Hatch et al. (1998) and later revised (SIBS-R) in 2001. Additionally, the traits of academic and social integration were obtained from the Academic and Social Integration Scales (ASIS) developed by Pascarella and Terenzini (1980). The revised spirituality instrument, referred to as SIBS-R, included 22 items measuring individuals&rsquo; spiritual involvement and existential beliefs from an unbiased and universally ecumenical perspective. The ASIS instrument included 30 items grouped into five categories and was designed to test the predictability of college students&rsquo; decisions to continue their enrollment (more commonly referred to as persistence). The five categories of the ASIS instrument included: Peer-Group Interactions, Interactions with Faculty, Faculty Concern for Student, Academic and Intellectual Development, and Institutional and Goal Commitment. The findings included many significant positive correlations and factors of predictability between traits of spirituality and traits of academic and social integration for the 233 respondents. Of significance, the spirituality traits of acceptance of life circumstances, hopefulness, gratitude, and altruism appear to return the most correlation and predictability of academic and social integration traits. Limitations of the study, implications for educational practice, and recommendations for further research are provided by the researcher.</p><p>

<p> This study used consensual qualitative methods to explore the lived, embodied experiences of intuitive entheogen dance experiences (IEDE) in women. Thematic analysis was used to analyze the transcribed interviews. The specific primary aim of the study was to investigate the following research question: What is the lived experience of IEDE, and how can this experience be understood through a psychological perspective? Secondary aims explored the following questions: (a) How does one arrive at IEDE? and (b) What meaning and purpose comes about the experience of IEDE? Six participants were interviewed about their experiences with IEDE. Thematic analysis revealed a somatic nature of the entheogenic experience with thorough illustrations of how the spiritual experience is felt directly through the body. The findings amplify Jung&rsquo;s understanding of the psychic dimension with the somatic dimension and how these two dimensions might be further integrated and bridged. The results suggest that the body has an inherent widsom and the whole mental health of the person cannot be fully explored and healed without considering the body. It is important for psychotherapists to begin to understand that the body is learning about spirit and psyche through it&rsquo;s physical expression and that this learning remains in memory in the physical body. Further research would help support and explore the potential for the healing of trauma using movement and altered states of consciousness, explore how the body is the shadow and how unconscious material first becomes lost in the body and then also how it is integrated into the self through movement and through alteres states. Further research could also explore archetypes and complexes within an IEDE, diving deeper into personal, cultural, and primordial themes.</p><p>

<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>

<p> Spiritual emergence is a natural part of the human developmental experience. The process is unique to each individual and may gradually unfold or suddenly arise. Yet, because there is no mainstream cultural framework to provide context for the broad spectrum of anomalous experiences that may occur within it, there can be resistance to the process. The purpose of this exploratory study was to elucidate the phenomenon of spiritual resistance within the spiritual emergence process. Using the heuristic method, 18 participants who self-identified as having experienced spiritual resistance were interviewed. Based on data gathered through this research, 5 types of spiritual resistance and 11 ways of overcoming it were named. Spiritual resistance has both a protective and inhibiting function. Although at times it may serve to stifle the progression of spiritual development, it may also be the intermediary in protecting the ego from the tumultuous process experienced during spiritual emergency. </p><p>

<p> This qualitative study involved the creation and assessment of a seven-week heart-focused psycho-spiritual inquiry program, Map of the Heart. The program&rsquo;s curriculum was comprised of heart-based practices and theories designed to develop heart-centered awareness. The purpose of this investigation was to reveal and understand the personal experience and expression of heart intelligence and to define it and its personal meaning while illuminating the clinical relevance of Map of the Heart curriculum in the field of counseling psychology. </p><p> The curriculum was organized into six weekly themes based upon core heart feelings associated with the Four Immeasurable Truths, Buddhist virtues, and practices for cultivating the heart. Informed by East-West psychology, the curriculum highlighted perennial philosophy from both Eastern and Western religions and indigenous and psychological traditions, integrating spiritual discipline with Western neuroscience research and psychotherapy practices. </p><p> The research design used heuristic phenomenology and co-operative inquiry to explicate the individual and group experience of heart intelligence. Data analysis was primarily derived from a series of one-on-one semi-structured interviews and group dialogue sessions with nine state-registered psychotherapists. </p><p> Research findings indicated that Map of the Heart may support psycho-spiritual and clinical skills development and may encourage personal and interpersonal conflict resolution. Co-researchers reported increased experiential awareness of their own heart center and a defined ability to connect internally, reinforcing therapeutic intuition, perception, and sensitivity, subsequently strengthening the therapeutic alliance. Increases in therapeutic presence, empathic listening, attunement, and accurate mirroring were also reported. Co-researchers reported a greater ability to work more effectively with difficult clients and complex mental health issues. As a result, transformative changes in the client were observed. Co-researchers indicated that they were able to effectively use aspects of the curriculum for therapeutic intervention and clinical directives, where the heart became a focal point of the session. For example, the client focused on their own heart center by implementing heart breathing and other heart-related exercises to facilitate self-inquiry and emotional self-regulation. </p><p> Map of the Heart offers the beginnings of a theoretical template and experiential basis upon which psychotherapists, psychologists, and mental health care and other professionals can access and integrate the spiritual, psychological, and physiological terrain of the heart for therapeutic process and intervention. Further investigation is necessary to determine a more comprehensive psychology and theoretical orientation of the heart.</p><p>

<p> This research explored the use of mindfulness to confront mortality. Through attention, curiosity and non-judgment, mindfulness increases awareness of thoughts, feelings and sensations. Given the automaticity of fear and the suffering that can arise in response to death, this study piloted two mindfulness exercises. </p><p> It employed a convergent parallel design to analyze qualitative and quantitative data collected from 20 adults, born between 1946 and 1964. After being interviewed about their mortality, participants were randomly assigned to receive either a mindfulness of breath induction, or a mindfulness of mortality induction. Interviews captured responses to the two exercises. Participants completed a demographics questionnaire, and the 21-item State Mindfulness Scale, administered post-induction. Data was analyzed to identify themes, and develop theory about using mindfulness to confront mortality.</p><p> Results from the research illuminated the overwhelming value for reflecting on death, and appreciation for a facilitated contemplative exercise. Pre-induction interviews revealed that, in response to thinking about death, subjects oriented around life values and living with purpose. Memories of loss, and relationships were salient. They articulated ambivalence toward thinking about death due to a lack of control, but were able to hold multiple emotions including fear, gratitude and curiosity. </p><p> It was concluded that both mindfulness exercises were meritorious, but had somewhat differing effects. Both inductions produced metacognitive and meta-affective awareness, reflective of the construct of mindfulness; both inductions stimulated memories, emotions, cognitive activity, and body awareness. The mindfulness of breath induction seemed to be calming, with more awareness of the body, associations to other meditative practices, and less cognitive activity. Results suggested that it was effective in stimulating state mindfulness in terms of the present condition of the mind and of the body. The mindfulness of mortality exercise evoked a more challenging experience, that most participants found beneficial. It was associated with a variety of emotions, including sadness, fear, peace, and gratitude. It stimulated cognitive processing, and associations to participants&rsquo; diverse religious and spiritual identities. As interventions for a population that feels there is value in reflecting on mortality, both may be applied successfully in clinical practice.</p><p>