Building Bridges: Teresa of Avila and self psychology

Utilizing concepts from self psychology, the author demonstrates the ways in which God functioned as a selfobject for Teresa of Avila. In addition, parallels are drawn between the spiritual journey as described by Teresa of Avila and the psychotherapeutic journey. Building bridges between the psychological and spiritual realms of experience can greatly increase our understanding of each, and enable us to help our clients become more integrated, whole persons.     

Effects of Trauma of the Gulf War on Kuwaiti Children

We investigated the effects of the Gulf War on two groups of Kuwaiti children and youth. Those children experiencing war-related traumatic events and those who did not experience or witness a war-related traumatic event participated. Data were obtained from the mother of each child. Each mother completed a structured interview which included Child Traumatic Reaction Index, developed according to the DSM-IV (1994) criteria for Post Traumatic Stress Disorder (PTSD). The data indicated a significant interaction effect observed by mothers according to the child's gender, experience of war traumatic events, and PTSD. The results are discussed in terms of the diagnostic criteria for PTSD, the necessity of early identification, and the difficulty associated with the diagnosing PTSD in children.     

Sufism and Gerotranscendence: The Impact of Way of Thinking, Culture, and Aging on Spiritual Maturity

This essay examines the similarities and dissimilarities between a gerotranscendental person's and a Sufi's view of ontological questions, of self and of social and individual relationships. Using the Life History Approach followed up by thematic semi-structured interviews, I studied thirteen Iranian Sufis residing in Sweden, dividing the interviewees into two groups according to the stage of their life in which they became familiar with the Sufi ideas: those who became familiar with Sufi ideas early in their life (30 years) are called early Sufis, and those whose familiarity with Sufi ideas came about in their later life (>30) are called later Sufis. The study posits that the existence of a cosmic view of self and the surrounding world can be observed among early Sufis due to their intemalization of the Sufi ideas in early life. Regarding later Sufis, we can hypothesize that the existence of such a cosmic view is not only due to the intemalization of Sufi ideas, but also to aging.     

If Anything Can Go Wrong It Will: Occupational Stress Among Inexperienced Teachers

The study examined the sources of stress encountered by inexperienced compared to experienced teachers. Sixty-nine female teachers in elementary schools and kindergartens in Israel participated in the study. A questionnaire was administered measuring job-related stress factors, emotional involvement in the job and active coping with stress factors. The results show that inexperienced compared to experienced teachers stated that they experience an overall higher level of stress. The major sources of stress for inexperienced teachers are interaction with pupils' parents and workload. Inexperienced teachers are less involved emotionally in their work, especially in regard to incidents of unsatisfactory performance. However, they are similar to experienced teachers in both their emotional reactions to successful performance and in their actions in stressful situations. Since the research design was quasi-experimental, the differences between experienced and inexperienced teachers might be due to other confounded factors such as general life experience. The results are discussed in regard to the adaptive functions of selective emotional involvement.     

Religion and Science in America: Populism versus Elitism

Historian James Gilbert argues that the dialogue between science and religion is an important dynamic in the creation of contemporary American culture. He traces the dialogue not only in the confines of the academic world but also in popular culture. The science-religion dialogue reveals a basic tension between the material and the spiritual that helps define the core of the American psyche: fascination with material progress yet commitment to traditional religious beliefs. Gilbert's cultural narrative traces the dialogue in a unique way because of the attention given to popular renditions of science and religion in evangelical films used by the military, in televised science programs, in science-fiction literature, and at the Seattle World's Fair in 1962. Gilbert suggests that the discussion between science and religion is significant because it is part of the process of creating new cultural structures necessitated by social, scientific, and technological developments. The tensions between religiously informed commonsense science and professional science work to create new cultural forms in a democratic society. Religion and science in dialogue are part of the process of cultural creation. Dogmatism on the part of either scientists or religionists is countered by the democratic process itself.     

A Primer on Celtic Spirituality With Recommendations for Counseling Practice

Research suggests that expressions of Celtic spirituality are widespread among the U.S. populace (e.g., Pew Research Center, 2014; Sullivan, 2016). Adherents vary in their commitment levels, ranging from informal cultural participants to followers of structured forms of the faith tradition (e.g., Celtic Christianity, Wicca, Paganism). The counseling literature provides scant information on this movement and germane approaches to support clients who identify with this spirituality. To respond to this deficiency, we address the topic by contextualizing Celtic spirituality from definitional, historical, and thematic perspectives. Next, we consider implications for spiritually sensitive counseling practice. We include a case study, exemplifying potential adaptive counseling processes and interventions.     

Essential anxiety: COVID-19 in analytic practice

This paper explores the impact of the COVID-19 pandemic on my relationship with analysands and my inner world. I reflect on the role of the archetypal Self during times of existential anxiety that may lead to an experience of ‘essential anxiety’. This term refers to a meeting by a fearful ego with an inward recognition of the Self, when faced with threat. The efforts to curb the spread of the pandemic changed our ways of life, while the virus itself threatened our existence in debilitating or outright destructive ways. But what also came into view, in sessions of analysis and supervision, was the creative instinct, and a celebration of life. The soul-to-soul relationship, and the connection with images of the archetypal Self, made the experience of existential anxiety at times an essential experience that facilitated psychological growth. I discuss some advantages of on-line Jungian analysis where, despite distance and partial view, the body still serves as container to hold important psychological material, conferring a sense of wholeness for analyst and analysand. The COVID-19 crisis is terrible and terrifying but it also provides an opportunity for self-regulation and individuation.     

驾驶员选择性注意过程中的规则图式启动效应

本研究将驾驶无意视盲范式与交通违规事件识别任务相结合, 通过两个实验分别探究任务性质(有提示、无提示)和规则图式训练(训练、未训练)对驾驶员识别交通信号和违规事件的影响。结果发现, 交通规则提示能够提高有经验的驾驶员识别交通信号的正确率(实验1); 对于新手驾驶员, 则需要结合规则图式训练才能起到相同效果(实验2)。研究表明驾驶员选择性注意过程中存在规则图式启动效应, 图式训练能够弥补新手驾驶员经验的不足。     

Integrating models of self-regulation and optimal experiences: A qualitative study into flow and clutch states in recreational distance running

ObjectiveIn this study, we aimed to understand the self-regulatory processes facilitating optimal experiences in running by integrating models of self-regulation with flow and clutch states.MethodUsing an event-focused approach, we interviewed 16 runners less than one day on average after recreational running activities (M = 22.17 hours later, range = 3–46) they described as positive, rewarding experiences. Our analysis drew on principles for thematic and connecting analyses.ResultsWe structured our analysis of the self-regulatory processes facilitating flow and clutch states into three overarching themes: forethought; monitoring; and control. Flow was facilitated by intrinsic experiential motives and non-specific goals, whereas clutch states involved an intrinsic motive to accomplish specific goals. The perceived ease and pleasure during flow motivated runners to continue this experience, which appeared to be aided by active and involuntary distraction. Conversely, clutch states were described as more effortful and less pleasant during the run, with active self-regulation strategies used to exert control over cognition and manage feelings of difficulty. Attending to specific outward or internal sensory stimuli appeared to initiate changes that contributed to the disruption of flow, although many runners described transitioning into a clutch state after flow disruption. No runner reported transitioning from a clutch state into flow.ConclusionsOur study offers novel insights into optimal experiences in running by integrating models of self-regulation with flow and clutch states. We discuss how these insights can inform research and applied practice seeking to develop interventions for promoting optimal experiences during running.