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American Journal of Clinical Hypnosis Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/ujhy20
Science in the 21st Century Darlene A. Osowiec
a
a
Private Practice , Geneva , Illinois , USA Published online: 02 Jan 2014.
Click for updates To cite this article: Darlene A. Osowiec (2014) Science in the 21st Century, American Journal of Clinical Hypnosis, 56:3, 205-209, DOI: 10.1080/00029157.2014.857194 To link to this article: http://dx.doi.org/10.1080/00029157.2014.857194
PLEASE SCROLL DOWN FOR ARTICLE Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications on our platform. However, Taylor & Francis, our agents, and our licensors make no representations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of the Content. Any opinions and views expressed in this publication are the opinions and views of the authors, and are not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content. This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. Terms &
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American Journal of Clinical Hypnosis, 56: 205–209, 2014 Copyright © American Society of Clinical Hypnosis ISSN: 0002-9157 print / 2160-0562 online DOI: 10.1080/00029157.2014.857194
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
GUEST EDITORIAL
Science in the 21st Century Darlene A. Osowiec Private Practice, Geneva, Illinois, USA
A global era has arrived, and we are its citizens. Technological advances developed through science have catapulted all of us into a global community. The Internet and social media connect us to people in countries all over the world, and a human dialogue is taking place. The field of hypnosis needs to be an active part of this rapidly changing social fabric and ask: How can we change with the times and bring our skills into the larger social arena? How can the word “hypnosis” shed the misperceptions and misconceptions attached to it? As Michael D. Yapko states in his article in this special issue, mindfulness and its research base and applications has soared in popularity and use. However, hypnosis still seems to be tied to negative characterizations stemming from earlier times. Hypnosis needs to break free of negative stereotypes and usher in an updated, more approachable image and understanding by the lay public. How? The first answers that come to mind are education and research. But, you may say: “We’ve been doing that all along, and we still are!” The theme of the ASCH Annual Meeting 2013, held in Louisville, Kentucky, highlighted the need to integrate all three spheres of human functioning—Body, Mind, and Spirit. The theme of this special issue, “The Body-Mind-Spirit Continuum: New Areas of Inquiry in Hypnosis,” is an extension of the ASCH 2013 Meeting. Spirit comes from the Latin word spiritus, which means “breath.” Soul (psyche) is the spiritual part of the person. Thomas Moore, Ph.D. (1992), a psychologist, former theologian, and author of Care of the Soul, stated:
Address correspondence to Dr. Darlene A. Osowiec, Ph.D., PO Box 593, Saint Charles, IL 60174-0593, USA. E-mail: [email protected]
206
OSOWIEC
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
the great malady of the 20th century, implicated in all of our troubles and affecting us individually and socially, is ‘loss of soul.’ When soul is neglected, it doesn’t just go away; it appears symptomatically in obsessions, addictions, violence, and loss of meaning. (Goldman, 1993, pp. 53–54)
We are now well into the 21st century. It is time to talk about the Mind-Body-Spirit in the human being within the hypnosis community, exploring how to scientifically study more subtle phenomena that are not readily captured by quantitative research methods. Further, the full richness of lived experience really occurs in the therapy office and cannot always be studied in a laboratory. Yet, the topic area is now current. Elisabet Sahtouris, an evolutionary biologist, writes about her consciousness-based view and says: all of life, the whole universe is like a keyboard with matter in the low keys (think piano keyboard), electromagnetic energy in the middle range, and then mind and spirit in the high keys, all of them being different frequencies of consciousness. (Sahtouris, 1999, p. 7; Sahtouris, 2013, p. 2)
This may be a very fitting metaphor for the Body-Mind-Spirit Continuum. It is these higher frequencies which science is beginning to study, and we are still at the frontiers of discovery. However, it is becoming part of the global dialogue I mentioned above. In the 1970s, the Holistic Health movement inspired health care professionals to treat the person rather than the symptoms. Muscat (1999) reported that with the passage of the United States government’s FY99 Omnibus appropriations bill, the Office of Alternative Medicine (OAM) was elevated to a free-standing status. The name was changed to the National Center for Complementary and Alternative Medicine (NCCAM), The Center for CAM at the National Institute of Health (NIH) has now included the construct of working with individuals from a spiritual perspective as well as utilizing beliefs to foster health and wellness. For purposes of a simple definition, Edge (1997) describes spirituality as bringing us “fundamental meaning in life because we find ourselves connected with—related to—a larger context” (p. 157). Since the DSM IV (Diagnostic and Statistical Manual of Mental Disorders, 4th edition), a V-Code was added: Religious or Spiritual Problem. The ASCH Membership (updated October 14, 2013) is composed of 1,662 members, 81.6% of whom are mental health professionals (i.e., psychiatrists, psychologists, social workers, mental health counselors). As the current ASCH Treasurer, my duties and responsibilities include representing the membership of ASCH and upholding the ASCH bylaws and the ASCH Executive Committee (EC) Policies. As I formulated this special issue as guest editor and as a clinical psychologist, I took note of the editorial policy found in the ASCH Executive Committee Policies (2012), and I saw a need to speak to the clinicians in the field who, every day, work tirelessly and skillfully “in the trenches.” They are the major stakeholders in the organization, comprising such a high percentage of the overall membership numbers. The ASCH EC Policy states: The American Journal of Clinical Hypnosis will serve as the voice of the society and foster communications to and from the membership. In this capacity, it will reflect and support the ASCH mission.
GUEST EDITORIAL
207
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
It will serve as a scholarly forum for the scientific and intellectual curiosity about all aspect of hypnosis and related disciplines. It will embrace diverse points of view and formats and will express the diversity of the society’s professional membership. (p. 28)
I also saw a need to build bridges with other specialties, open up communication among researchers, academicians, and clinicians, and explore new areas of hypnosis from a clinician’s perspective. Lynn (1994), in his guest editorial, tackled this similar topic of “recognizing the need to nurture a creative dialogue between clinicians and researchers” (pp. 82–83). At the time, which is now 20 years ago, he noted that the hypnosis field had become more scientifically or research-oriented. And that is very good, in my view. I have observed, however, that the pendulum seems to have swung in the direction wherein the clinician’s voice has become softer or sometimes “squeezed out” if he or she is not equipped with empirical and research-based evidence. With the call from the American Psychological Association in 2007 to pursue what is termed evidence-based practice, resulting, in part, from the pressures of outside social, political, and economic forces, it is timely to hear from clinicians in the hypnosis field and their perspectives on how they integrate hypnosis into their psychotherapeutic practices. Yapko (2005) in his comments about a definition of hypnosis aptly states: Perhaps instead of striving to develop a “one-size definition fits all” approach to defining hypnosis in an effort to appease advocates of virtually opposite viewpoints (e.g., calling it hypnosis is “essential”), it may be more beneficial to define different hypnoses according to the context in which it occurs. (p. 110)
Briefly stated, Editor-in-Chief Stephen Lankton (2005) specified his two goals for the Journal as: (1) “a vehicle for unification of the many activities of its sponsor the ASCH” . . . , and (2) a vehicle to “bridge the gaps between mainstream healthcare professionals and the otherwise circumscribed membership of ASCH” (p. 3). In his Plenary Address at the ASCH 2013 Annual Meeting, speaking on the “Spirit” part of the Mind-Body-Spirit theme, Michael D. Yapko addressed the question concerning how hypnosis can become more recognizable and acceptable to the professional fields and to the general public. His answer was to move toward a more expansive stance rather than a contracted one. From my perspective, and I think he has already demonstrated this, one way to foster more expansiveness is to formulate creative connections as the authors in this special issue have done. Former ASCH President and current ASCH Fellow, Philip R. Appel, introduces his readers to Roberto Assagioli, and Dr. Appel skillfully pairs psychosynthesis with hypnosis. By accomplishing this, he is creating a bridge between hypnosis and the transpersonal—that which goes beyond the limitations of the personality structure. Next, our European colleague and physician, Nicole Ruysschaert, presents an article on happiness and hypnosis, forming connections between humanistic psychology, positive psychology, and hypnosis. On the more research-oriented front, our Canadian
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
208
OSOWIEC
colleague and psychologist, Assen Alladin, breaks new ground by drawing on Eastern and Western thought and by integrating mindfulness and cognitive hypnotherapy into what he calls mindfulness-based cognitive hypnotherapy (MBCH). In the field, Michael D. Yapko continues to bridge hypnosis with the treatment of depression, and has recently articulated connections between hypnosis and mindfulness. In my article, I speak about moving from an “Either-Or/Win-Lose” point of view to a “Both-And/Win-Win” stance as I describe paradigms and the emerging holistic paradigm. I apply that discussion to how clinicians, academicians, and researchers can have a dialogue which considers all points of view (Both-And) that can be simultaneously held as valid approaches with healthy, inspired debate and minimal acrimony. After all, we are on the same team with the shared goal of understanding hypnosis. This move to a higher platform of discussion can bring more internal unity so as to move us out into the mainstream knowing that we are all equally an integral part of this larger body called the hypnosis community. Our esteemed colleague, Dr. Stanley Krippner, long-time professor at Saybrook University, graciously accepted my invitation to write the commentary for this special issue. Dr. Krippner is an example of another colleague who has built bridges and connections, having studied indigenous healing practices, consciousness, psychology, and humanistic psychology for many decades (Krippner, 1995, 2007). He is an inspiration to me and to many, many people. There is something to be said about studying healing practices of other cultures as it may enhance and inform our more Western world approaches. It is certainly timely. I would like to thank Dr. Krippner, the authors in this special issue, our Editorin-Chief, Stephen Lankton, and all of my colleagues at ASCH for the enriching and enduring relationships and learning experiences I have been a part of over the years. So, what is science in the 21st century? From my perspective, I’d like to propose that 21st century science regarding hypnosis will include a balance of quantitative and qualitative research methods, and perhaps new approaches to research yet to be discovered. Science will continue to grow in new ways and in new directions. This would include knowledge based on the five senses (as Western science has so successfully accomplished) along with, for example, investigating the science of subjectivity and direct knowing and experiencing (which the Eastern meditative and indigenous cultures of the world have perfected for thousands of years). Sometimes I find when I leave my own country and reside in and study another, I come back with a greater understanding of my own. With open-ended yet astute inquiry, taking into account a full-spectrum approach to Body-Mind-Spirit and the fully healthy human being, clinicians and researchers alike can move into the future discovering new keys to the understanding of this powerful healing tool we all know as hypnosis.
GUEST EDITORIAL
209
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
References Edge, H. L. (1997). Spirituality in the natural and social worlds. In C. T. Tart (Ed.), Body mind spirit (pp. 153–162). Charlottesville, VA: Hampton Roads Publishing Company, Inc. Goldman, C. (1993). Care of the soul. Yoga Journal, May/June, 53–59. Krippner, S. (1995). A cross-cultural comparison of four healing models. Alternative Therapies in Health and Medicine, 1, 21–29. Krippner, S. (2007). Humanity’s first healers: Psychological and psychiatric stances on shamans and shamanism. Psiqaiatria Clinica, 34, 17–24. Lankton, S. (2005). Editorial: How do we specify and research the skill sets of therapeutic hypnosis? American Journal of Clinical Hypnosis, 48, 1–4. Lynn, S. J. (1994). The interface of research and clinical practice. American Journal of Clinical Hypnosis, 37, 81–83. Moore, T. (1992). Care of the soul: A guide for cultivating depth and sacredness in everyday life. New York, NY: Harper Collins Publishers. Muscat, M. (1999). NCCAM report: OAM elevated to center status. Alternative Therapies in Health and Medicine, 5, 24. Sahtouris, E. (1999, December). Living systems in evolution: At home in the universe: A symposium on the developing dialogue between science and religion. Symposium conducted at the World Parliament of Religions, Capetown, South Africa. Sahtouris, E. (2013, September 5). Interconnecting fields in the evolution of culture (L. King, Interviewer). Petaluma, CA: The Shift Network. Yapko, M. D. (2005). Some comments regarding the division 30 definition of hypnosis. American Journal of Clinical Hypnosis, 48, 107–110.
American Journal of Clinical Hypnosis Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/ujhy20
Science in the 21st Century Darlene A. Osowiec
a
a
Private Practice , Geneva , Illinois , USA Published online: 02 Jan 2014.
Click for updates To cite this article: Darlene A. Osowiec (2014) Science in the 21st Century, American Journal of Clinical Hypnosis, 56:3, 205-209, DOI: 10.1080/00029157.2014.857194 To link to this article: http://dx.doi.org/10.1080/00029157.2014.857194
PLEASE SCROLL DOWN FOR ARTICLE Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications on our platform. However, Taylor & Francis, our agents, and our licensors make no representations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of the Content. Any opinions and views expressed in this publication are the opinions and views of the authors, and are not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content. This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. Terms &
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
Conditions of access and use can be found at http://www.tandfonline.com/page/termsand-conditions
American Journal of Clinical Hypnosis, 56: 205–209, 2014 Copyright © American Society of Clinical Hypnosis ISSN: 0002-9157 print / 2160-0562 online DOI: 10.1080/00029157.2014.857194
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
GUEST EDITORIAL
Science in the 21st Century Darlene A. Osowiec Private Practice, Geneva, Illinois, USA
A global era has arrived, and we are its citizens. Technological advances developed through science have catapulted all of us into a global community. The Internet and social media connect us to people in countries all over the world, and a human dialogue is taking place. The field of hypnosis needs to be an active part of this rapidly changing social fabric and ask: How can we change with the times and bring our skills into the larger social arena? How can the word “hypnosis” shed the misperceptions and misconceptions attached to it? As Michael D. Yapko states in his article in this special issue, mindfulness and its research base and applications has soared in popularity and use. However, hypnosis still seems to be tied to negative characterizations stemming from earlier times. Hypnosis needs to break free of negative stereotypes and usher in an updated, more approachable image and understanding by the lay public. How? The first answers that come to mind are education and research. But, you may say: “We’ve been doing that all along, and we still are!” The theme of the ASCH Annual Meeting 2013, held in Louisville, Kentucky, highlighted the need to integrate all three spheres of human functioning—Body, Mind, and Spirit. The theme of this special issue, “The Body-Mind-Spirit Continuum: New Areas of Inquiry in Hypnosis,” is an extension of the ASCH 2013 Meeting. Spirit comes from the Latin word spiritus, which means “breath.” Soul (psyche) is the spiritual part of the person. Thomas Moore, Ph.D. (1992), a psychologist, former theologian, and author of Care of the Soul, stated:
Address correspondence to Dr. Darlene A. Osowiec, Ph.D., PO Box 593, Saint Charles, IL 60174-0593, USA. E-mail: [email protected]
206
OSOWIEC
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
the great malady of the 20th century, implicated in all of our troubles and affecting us individually and socially, is ‘loss of soul.’ When soul is neglected, it doesn’t just go away; it appears symptomatically in obsessions, addictions, violence, and loss of meaning. (Goldman, 1993, pp. 53–54)
We are now well into the 21st century. It is time to talk about the Mind-Body-Spirit in the human being within the hypnosis community, exploring how to scientifically study more subtle phenomena that are not readily captured by quantitative research methods. Further, the full richness of lived experience really occurs in the therapy office and cannot always be studied in a laboratory. Yet, the topic area is now current. Elisabet Sahtouris, an evolutionary biologist, writes about her consciousness-based view and says: all of life, the whole universe is like a keyboard with matter in the low keys (think piano keyboard), electromagnetic energy in the middle range, and then mind and spirit in the high keys, all of them being different frequencies of consciousness. (Sahtouris, 1999, p. 7; Sahtouris, 2013, p. 2)
This may be a very fitting metaphor for the Body-Mind-Spirit Continuum. It is these higher frequencies which science is beginning to study, and we are still at the frontiers of discovery. However, it is becoming part of the global dialogue I mentioned above. In the 1970s, the Holistic Health movement inspired health care professionals to treat the person rather than the symptoms. Muscat (1999) reported that with the passage of the United States government’s FY99 Omnibus appropriations bill, the Office of Alternative Medicine (OAM) was elevated to a free-standing status. The name was changed to the National Center for Complementary and Alternative Medicine (NCCAM), The Center for CAM at the National Institute of Health (NIH) has now included the construct of working with individuals from a spiritual perspective as well as utilizing beliefs to foster health and wellness. For purposes of a simple definition, Edge (1997) describes spirituality as bringing us “fundamental meaning in life because we find ourselves connected with—related to—a larger context” (p. 157). Since the DSM IV (Diagnostic and Statistical Manual of Mental Disorders, 4th edition), a V-Code was added: Religious or Spiritual Problem. The ASCH Membership (updated October 14, 2013) is composed of 1,662 members, 81.6% of whom are mental health professionals (i.e., psychiatrists, psychologists, social workers, mental health counselors). As the current ASCH Treasurer, my duties and responsibilities include representing the membership of ASCH and upholding the ASCH bylaws and the ASCH Executive Committee (EC) Policies. As I formulated this special issue as guest editor and as a clinical psychologist, I took note of the editorial policy found in the ASCH Executive Committee Policies (2012), and I saw a need to speak to the clinicians in the field who, every day, work tirelessly and skillfully “in the trenches.” They are the major stakeholders in the organization, comprising such a high percentage of the overall membership numbers. The ASCH EC Policy states: The American Journal of Clinical Hypnosis will serve as the voice of the society and foster communications to and from the membership. In this capacity, it will reflect and support the ASCH mission.
GUEST EDITORIAL
207
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
It will serve as a scholarly forum for the scientific and intellectual curiosity about all aspect of hypnosis and related disciplines. It will embrace diverse points of view and formats and will express the diversity of the society’s professional membership. (p. 28)
I also saw a need to build bridges with other specialties, open up communication among researchers, academicians, and clinicians, and explore new areas of hypnosis from a clinician’s perspective. Lynn (1994), in his guest editorial, tackled this similar topic of “recognizing the need to nurture a creative dialogue between clinicians and researchers” (pp. 82–83). At the time, which is now 20 years ago, he noted that the hypnosis field had become more scientifically or research-oriented. And that is very good, in my view. I have observed, however, that the pendulum seems to have swung in the direction wherein the clinician’s voice has become softer or sometimes “squeezed out” if he or she is not equipped with empirical and research-based evidence. With the call from the American Psychological Association in 2007 to pursue what is termed evidence-based practice, resulting, in part, from the pressures of outside social, political, and economic forces, it is timely to hear from clinicians in the hypnosis field and their perspectives on how they integrate hypnosis into their psychotherapeutic practices. Yapko (2005) in his comments about a definition of hypnosis aptly states: Perhaps instead of striving to develop a “one-size definition fits all” approach to defining hypnosis in an effort to appease advocates of virtually opposite viewpoints (e.g., calling it hypnosis is “essential”), it may be more beneficial to define different hypnoses according to the context in which it occurs. (p. 110)
Briefly stated, Editor-in-Chief Stephen Lankton (2005) specified his two goals for the Journal as: (1) “a vehicle for unification of the many activities of its sponsor the ASCH” . . . , and (2) a vehicle to “bridge the gaps between mainstream healthcare professionals and the otherwise circumscribed membership of ASCH” (p. 3). In his Plenary Address at the ASCH 2013 Annual Meeting, speaking on the “Spirit” part of the Mind-Body-Spirit theme, Michael D. Yapko addressed the question concerning how hypnosis can become more recognizable and acceptable to the professional fields and to the general public. His answer was to move toward a more expansive stance rather than a contracted one. From my perspective, and I think he has already demonstrated this, one way to foster more expansiveness is to formulate creative connections as the authors in this special issue have done. Former ASCH President and current ASCH Fellow, Philip R. Appel, introduces his readers to Roberto Assagioli, and Dr. Appel skillfully pairs psychosynthesis with hypnosis. By accomplishing this, he is creating a bridge between hypnosis and the transpersonal—that which goes beyond the limitations of the personality structure. Next, our European colleague and physician, Nicole Ruysschaert, presents an article on happiness and hypnosis, forming connections between humanistic psychology, positive psychology, and hypnosis. On the more research-oriented front, our Canadian
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
208
OSOWIEC
colleague and psychologist, Assen Alladin, breaks new ground by drawing on Eastern and Western thought and by integrating mindfulness and cognitive hypnotherapy into what he calls mindfulness-based cognitive hypnotherapy (MBCH). In the field, Michael D. Yapko continues to bridge hypnosis with the treatment of depression, and has recently articulated connections between hypnosis and mindfulness. In my article, I speak about moving from an “Either-Or/Win-Lose” point of view to a “Both-And/Win-Win” stance as I describe paradigms and the emerging holistic paradigm. I apply that discussion to how clinicians, academicians, and researchers can have a dialogue which considers all points of view (Both-And) that can be simultaneously held as valid approaches with healthy, inspired debate and minimal acrimony. After all, we are on the same team with the shared goal of understanding hypnosis. This move to a higher platform of discussion can bring more internal unity so as to move us out into the mainstream knowing that we are all equally an integral part of this larger body called the hypnosis community. Our esteemed colleague, Dr. Stanley Krippner, long-time professor at Saybrook University, graciously accepted my invitation to write the commentary for this special issue. Dr. Krippner is an example of another colleague who has built bridges and connections, having studied indigenous healing practices, consciousness, psychology, and humanistic psychology for many decades (Krippner, 1995, 2007). He is an inspiration to me and to many, many people. There is something to be said about studying healing practices of other cultures as it may enhance and inform our more Western world approaches. It is certainly timely. I would like to thank Dr. Krippner, the authors in this special issue, our Editorin-Chief, Stephen Lankton, and all of my colleagues at ASCH for the enriching and enduring relationships and learning experiences I have been a part of over the years. So, what is science in the 21st century? From my perspective, I’d like to propose that 21st century science regarding hypnosis will include a balance of quantitative and qualitative research methods, and perhaps new approaches to research yet to be discovered. Science will continue to grow in new ways and in new directions. This would include knowledge based on the five senses (as Western science has so successfully accomplished) along with, for example, investigating the science of subjectivity and direct knowing and experiencing (which the Eastern meditative and indigenous cultures of the world have perfected for thousands of years). Sometimes I find when I leave my own country and reside in and study another, I come back with a greater understanding of my own. With open-ended yet astute inquiry, taking into account a full-spectrum approach to Body-Mind-Spirit and the fully healthy human being, clinicians and researchers alike can move into the future discovering new keys to the understanding of this powerful healing tool we all know as hypnosis.
GUEST EDITORIAL
209
Downloaded by [UZH Hauptbibliothek / Zentralbibliothek Zürich] at 11:44 22 December 2014
References Edge, H. L. (1997). Spirituality in the natural and social worlds. In C. T. Tart (Ed.), Body mind spirit (pp. 153–162). Charlottesville, VA: Hampton Roads Publishing Company, Inc. Goldman, C. (1993). Care of the soul. Yoga Journal, May/June, 53–59. Krippner, S. (1995). A cross-cultural comparison of four healing models. Alternative Therapies in Health and Medicine, 1, 21–29. Krippner, S. (2007). Humanity’s first healers: Psychological and psychiatric stances on shamans and shamanism. Psiqaiatria Clinica, 34, 17–24. Lankton, S. (2005). Editorial: How do we specify and research the skill sets of therapeutic hypnosis? American Journal of Clinical Hypnosis, 48, 1–4. Lynn, S. J. (1994). The interface of research and clinical practice. American Journal of Clinical Hypnosis, 37, 81–83. Moore, T. (1992). Care of the soul: A guide for cultivating depth and sacredness in everyday life. New York, NY: Harper Collins Publishers. Muscat, M. (1999). NCCAM report: OAM elevated to center status. Alternative Therapies in Health and Medicine, 5, 24. Sahtouris, E. (1999, December). Living systems in evolution: At home in the universe: A symposium on the developing dialogue between science and religion. Symposium conducted at the World Parliament of Religions, Capetown, South Africa. Sahtouris, E. (2013, September 5). Interconnecting fields in the evolution of culture (L. King, Interviewer). Petaluma, CA: The Shift Network. Yapko, M. D. (2005). Some comments regarding the division 30 definition of hypnosis. American Journal of Clinical Hypnosis, 48, 107–110.
