SOURCE_DOCUMENTS/journal_026_1.txt

UNDERSTANDING BENEFITS OF THE MARTIAL ARTS FROM THE STANDPOINT OF LOGOTHERAPY Jim Lantz  1-6  
MEANING AND PURPOSE IN TEACHING: A CHALLENGE FOR THE 21 ST CENTURY Eileen E. Morrison  7-10  
A QUEST FOR MEANING WORKSHOP E. Ann Berens  11-14  

FUNNY IS SERIOUS; SERIOUS IS FUNNY --HUMOR AND LOGOTHERAPY Deborah Paden-Levy 15-20 
DISABILITY ACCEPTANCE THEORIES AND LOGOTHERAPY Joseph N. Ososkie & Jared C. Schultz 21-26 
MANIFESTING THE NOETIC DIMENSION ON THE HORIZONS OF THE 21 ST CENTURY Carol Miller & George Schultze 27-29 
A PERSONAL JOURNEY FROM OBJECTIVISM THROUGH LOGOTHERAPY TO MEANING Everard Polakow 30-35 
THE VALIDITY OF ONLINE PSYCHOLOGICAL RESEARCH: IMPLICATIONS FOR LOGOTHERAPY STUDIES Stefan Schulenberg 36-43 
NOGUERA'S RESPECT PROGRAM: A LOGOTHERAPEUTIC APPROACH TO YOUTH VIOLENCE Arlen Salthouse 44-48 
ON THE COMPATIBILITY OF COGNITIVE THERAPY AND LOGOTHERAPY Jeffrey M. Benware 49-57 
BOOK REVIEW 
Connie Sweeney 
RECENT PUBLICATIONS OF INTEREST TO LOGOTHERAPISTS 
D. J. Matchinsky 59-61 
Volume 26 Number 1 Spring 2003 

The International Forum for Logotherapy, 2003, 26, 65-73. 
LOGOTHERAPY AND QUIET EPIPHANIES 
Paul Welter 
The moral-spiritual challenge is the signature method of logotherapists. However, a bare challenge is rarely enough. The challenge has to be motivationally powered by questions, metaphors, or other means if it is to produce results. The use of an epiphany to empower challenges adds another effective resource to the therapeutic array available to logotherapists. Because they provide not just an insight but an experience, epiphanies motivate clients to previously unthought of or unacceptable behavioral change. 
There are examples of epiphanies (although not named as such) in the verbatims of Viktor Frankl, Elisabeth Lukas, and other logotherapists. This present article provides an introduction to three kinds of epiphanies, then concentrates on the one with the most relevance for the work of logotherapists. 
Categories of Epiphanies 
Epiphany has its definitive use as the title for the January 6 festival which celebrates the manifestation of the divine nature of Christ to the Magi. The word itself means to show or manifest, implying either luminosity or cognitive enlightenment. Webster's other definitions of the word include "a usually sudden manifestation or perception of the essential nature or meaning of something," and "an illuminating discovery." 9 For the purposes of this article we will use three categories, or levels, of epiphanies: theophanies; luminous epiphanies, in which there is no divine manifestation, but there is the brightness encountered in theophanies; and quiet epiphanies, which provide a compelling experience along with significant insights and new meaning, although with no divine presence or luminosity. The table, "Characteristics of the Epiphany Categories," provides a quick reference for the different levels. 
Characteristics of the Epiphany Categories 
Luminous  Quiet  
Theophanies  Epiphanies  Epiphanies  
Divine Presence  Yes  No  No  
Sensory Experience  Yes  Yes  No  
Manifestation  External  External  Internal  
Sudden and Surprising  Yes  Yes  Yes  
Compelling  Yes  Yes  Yes  

Theophanies 
Frankl was favored with at least two theophanies in the prison camps. He experienced one such epiphany on an icy, windy morning as he and others marched to their work site in a concentration camp. They were hit with rifle butts as they stumbled over stones and through puddles. A fellow marcher mentioned their wives, and Frankl began to image his wife. His epiphany broadened. His experience is classified here as a theophany because Frankl said he was able to understand the meaning of the following words for the first time in his life: "'The angels are lost in perpetual contemplation of an infinite glory." 4· P-57 Frankl experienced a second theophany after he was liberated. He walked through the meadows and looked at the flowers and listened to the larks. He looked up at the sky and knelt. He said "At that moment there was very little I knew of myself or of the world ... " One sentence repeatedly went through his mind, "I called to the Lord from my narrow prison and He answered me in the freedom of space." 4• P-111 
Luminous Epiphanies 
We lose ourselves when we enter another world, the world of the epiphany. Bernard Berenson, the art historian, wrote "As I look back on fully seventy years of awareness and recall the moments of greatest happiness, they were for the most part, moments when I lost myself all but completely in some instant of perfect harmony." 1 • P-32 He said this ecstasy overtook him on an early summer morning when he was five or six years old. "A silver haze shimmered and trembled over the lime trees. The air was laden with their fragrance. The temperature was like a caress... l had no need for words." 
Many adults spend their lives trying to find themselves. Berenson was thrilled when he lost himself in the beauty of a summer day. Berenson's joy as a child was not based on the ability to put his emotions into words. Rather it came from experiencing the caress of the warmth, and the shimmering of the silver haze. If we are fortunate, we can follow Berenson and Frankl and find ecstasy by losing ourselves in meaningful relationships and work, and once in awhile, in the mystery of an epiphany. 
The Significance of Theophanies and Luminous Epiphanies for Logotherapists 
Logotherapists will benefit from examining each type of epiphany. These two startling epiphanies raise the curtain on our future, jump up on the center stage of our minds, and show us new opportunities. A careful study will help us recognize and name our own epiphanies. We also need to be able to assist our clients, students, and those we mentor to understand the full significance of their epiphanies. 
Theophanies are rare. According to Frankl, the bus ride in logotherapy takes us only to the outer border of the noetic dimension because logotherapy is a part of the scientific world, not a part of religion. We need to obtain a transfer at the end of this line to enter the faith dimension. However, in a theophany we are somehow rocketed into the faith dimension, as Frankl was. We meet the "taskmaster" who assigns our creative tasks. Frankl's theophanies came to him at two new beginning points in his life. His first epiphany on the freezing march gave him the peace concerning his wife that helped him survive his incarcerations. The second epiphany released him from his painful past in the camps to begin his new life of freedom in the future. 
Luminous epiphanies, with their strong sensory component, seem to appear more often to saints, poets, and artists than to the rest of us. A fully operating sense of wonder, such as Bernard Berenson had as a child and carried on into adulthood, invites luminous epiphanies. The potential benefits of such an epiphany can be large. The happiness of that early summer morning epiphany drew Berenson into a lifetime study of art. 
Quiet Epiphanies 
Quiet epiphanies come to us as sudden intuitive realizations or manifestations of meaning. They have several remarkable characteristics: 
• 
Quiet epiphanies provide a high quality meaning of the moment. The German philosopher, Friedrich Schelling, called such an epiphanic moment an "absolute eternity in the middle of time." 10• P-25 

• 
They can be as life changing as the more dazzling epiphanies. 

• 
They appear more frequently than do theophanies and luminous epiphanies. 

• 
We can determine some prior conditions that invite quiet epiphanies. This is more difficult to do with the two other types of epiphanies. 


For these reasons quiet epiphanies have greater relevance to logotherapists than do theophanies and luminous epiphanies. We now turn our attention in the remainder of this article to the power of quiet epiphanies and to prior conditions that welcome them. 
The excerpted counseling verbatims of Dr. Elisabeth Lukas, below, illustrate how she utilized surprise, improvisation, and the noetic dimension. These factors established a welcoming atmosphere for a quiet epiphany. Only the most relevant sections of the verbatims are given. 
She counseled with a patient bent on suicide, and addicted to her medication.6• P-74-75 Patient: "Why won't they let me die? What's the purpose of it all?" 
Dr. Lukas: "Mrs. X, suppose you suddenly got the idea to live 
in Hamburg instead of in Munich. Would you pack your 
suitcases, say goodbye, and move?" 
Patient (surprised): "I -no, my son goes to school here, my 
husband works here... l'm not alone in the world." 
This question by Dr. Lukas immediately evoked surprise, self-distancing, and even self-transcendence. Her patient had tried to take herself out of the world several times by suicide attempts. Having demonstrated little hesitancy in trying to move to eternity, she -almost indignantly -refuses to move from one city to another! If it were not a life and death matter, one would have to laugh. 
The unexpected question by Dr. Lukas fanned the sparks of a latent sense of responsibileness in her patient and produced a quiet epiphany. Mission and meaning illuminated the patient's life when she heard herself saying, "I'm not alone in the world." Dr. Lukas engaged her in a maieutic dialogue on this subject. Her patient brought up her own failure to be responsible, and said, "I'll try at least this much in my life, to spare my family (further) suffering." 
This quiet epiphany was a powerful one because it was fueled by a question which by-passed the patient's resistance to change. The prior conditions included effective listening skills to discover the key sentence on which to dialogue. The quiet epiphany included a sudden surprise reaction and an immediate insight into her lack of caring for her family. The patient thus leaped into the noetic dimension at once. This quiet epiphany enabled Dr. Lukas's patient to self-distance, listen to the summons of her intuitive conscience, exchange unhealthy attitudes for healthy ones, and become selftranscendent and responsible. These changes made it possible for the patient to exchange a symptom-centered existence for a meaningful life. 
Incorporating Epiphanies Into Our Methodolgy 
How can we as logotherapists incorporate epiphanies into our methodology? We can begin with ourselves and then expand to our clients. 
First: Study Your Past Quiet Epiphanies 
Do a life review back to your earliest memories. Reexamine those experiences that evoked compelling intuitions or sudden realizations of deep meaning. They also resulted in a conviction so strong that a new, almost unstoppable motivation for change arose within you. 
I was 40 years old and in the last year of my doctoral studies when Dean, a fellow graduate student, confronted me. He said, "Paul, do you realize you always have to have the last word in a conversation?" Irritation rather than an epiphany came at that moment. I disagreed with him, defended myself, and in the process, had the last word! Later that day when I relived our dialogue, I thought about my life and my conversations. My defenses crumbled, and the quiet epiphany came. I looked up Dean and asked his forgiveness for not recognizing the truth when he gently confronted me with it. Then I began the long journey to not require the last word. Dean did me-and my wife and children-an immense service. That epiphany is still as compelling to me as it was when I first experienced it. Your quiet epiphanies will have a similarly powerful, long-lasting effect. 
Second: Ready Yourself for a Future Epiphany 
You can use the above examples as a backdrop for studying epiphanies in your own life. We cannot guarantee epiphanies. They come or they do not. However, we can increase the likelihood of their appearance by setting certain prior conditions in place. Following are some of the conditions that seem to beckon epiphanies to appear: 
Spend time out-of-doors. In my sampling of people reporting epiphanies, a number reported an outside setting. I have found that going for a walk across campus with a deeply troubled person is sometimes conducive to a sudden enlightenment. The hot sun or cold wind helps people lose their preoccupied minds and come to their senses. 
See the familiar in a fresh way. Henri Matisse, the French artist, said "To look at something as though we had never seen it before requires great courage." 8 Take a walk and see people and the familiar sights of nature in a fresh way. An advantage of making a habit of seeing familiar things and people (our family, close friends, work colleagues) as if we had not seen them before is that we open the curtains of the soul to more frequent epiphanies. 
Be grateful. Thankfulness is a powerful aid to self-distancing because it lifts our eyes from ourselves. We are not only grateful for something, we are grateful to someone. It even opens the door to self-transcendence because we see life as a gift, and we decide to give back. Patti Havenga Coetzer, in her article, "Gratefulness: A Highway to Meaning?" suggested that gratitude be added to Frankl's sources of meaning. She wrote, "Gratefulness may not be the highway to meaning, but it can certainly lead to it." 3• P·107 
Read poetry. "Because they are moved by their ordinary experience, poets possess what (James) Joyce calls the 'spiritual eye,' an eye which not only sees an object but which can also bring the object into revelatory focus." 10• p.43 Poetry is concentrated metaphor. As counselors we need to read poetry throughout our lives and even go beyond reading to writing poetry. 
Third: Help Clients Create Opportunities for Quiet Epiphanies 
The methods and steps of logotherapy, including maieutic questions, "freeing up" the client, the referral to the summons of the intuitive conscience, dereflection, paradoxical intention, attitudinal change, selfdistancing, and self-transcendence are just the right instruments to invite quiet epiphanies. 
Free them. The first task of the logotherapist is to spring clients from their self-imposed prisons of self-centeredness and despair. The selfcenteredness typically is not selfishness, but rather a preoccupation with negative concerns about self. Humor and playfulness are useful in this regard because of their self-distancing quality. Frankl had a dry humor, which turned on word meanings. A Lukas trademark is her careful use of playfulness. When preparing clients for paradoxical intention, she may say, "What has happened to the catastrophe? One can no longer depend on anfhing nowadays even one's own anxiety. It too does not kee~ its ":'ord .. :" 7' P-9 Such humor and playfulness not only make paradoxical intention possible, they help prepare the way for quiet epiphanies by relaxing clients and reducing their defensiveness. 
Surprise and improvise. The three cousins -epiphanies, surprise, and improvisation -are similar in that they have great motivating power and they are usually out of our control. The power comes from their ability to suddenly bypass our denying, defensive ways. Surprise serves as a side door into the noetic dimension. It performs the service of stunning and astonishing us out of our self-centered wits. Review the verbatims of Frankl and Lukas and notice how frequently surprises overtake and capture their patients. Surprise often carries with it a delight. G. K. Chesterton, the English journalist and author, wrote, "By askin§ for pleasure, he lost the chief pleasure; for the chief pleasure is surprise." 2' P-0 
Regarding improvisation, Viktor Frankl succinctly stated the predicament of the counselor: "The psychotherapist is always faced with the seemingly impossible task of considering the uniqueness of each person as well as the uniqueness of the life situation with which each person has to cope. Nevertheless, it is precisely this individualization and improvisation which must be taught and must be learned." 5' P-143 This predicament is deepened by the fact that, although counselors, teachers, and others in the helping professions are taught to individualize, most are not taught to improvise. At the University of Nebraska at Kearney we offer a one-day workshop each year to teach counselors to improvise so they can respond to the singular situations which each client faces. We help participants widen and deepen the pathways to their subconscious by music, play, relaxation, stories, and humor. Practice these and similar pathways during the few minutes before seeing your next client, or teaching your next class. 
Ask maieutic questions. Frankl said we must possess the ability to ask "questions in the frame of a maieutic dialogue in the Socratic sense." 5' p.ss Maieutic (midwife) questions give birth to latent ideas, and they summon clients to attend to their consciences. Viktor Frankl presented counselors a unique gift when he refined Socratic questions by applying a maieutic framework. Such questions reinforce latent knowledge, enabling the client to move from knowing to doing. Maieutic questions often cause the client to be surprised. This clears the brain of other emotions and gives the client freedom to make choices. As you counsel, make a statement or ask a question that is designed to startle the client in a useful way. A client, age 18, said she planned to get married and asked what I thought of her decision. Knowing she was highly motivated to become independent, I asked, "If you crawl from one nest to another, how will you learn to fly?" I think she experienced an epiphany as she wrestled with this time-release capsule question. Socratic questions use definitions and deductive reasoning to convince and often corner people. Maieutic questions and dialogues enable clients to convince themselves. Therefore, a fringe benefit for counselors is that we are less likely to be offered hemlock than if we use strictly Socratic dialogues. 
Do intergenerational matching. I have learned from experience there is something healing about intergenerational connections.12 Even before I discovered this truth, I intuitively matched some of my clients with an elderly person or child, depending on their preference. Nearly 3,500 adults have told or written me stories concerning what they have learned about life from children. One of the truths I distilled from these stories is that children awaken adults spiritually. Once adults are in the noetic dimension and looking away from themselves, they are more likely to see an epiphany. 
Dr. Martin E. P. Seligman, the author of Learned Optimism, and former president of the American Psychological Association, is a witness to the link between children and epiphanies. He even named his experience an epiphany. He reported in the American Psychologist that he and his daughter Nikki, age five, were weeding in the garden. While he approached the task from a product point of view-he wanted the weeding done-she was enjoying the process by singing, dancing, and throwing the weeds about. He yelled at her, causing her to back off and think for awhile. Then she said she wanted to talk with him. She reminded him that she was a whiner from age three until her fifth birthday. Then she made the decision to not whine anymore. "That was the hardest thing I've ever done. And if I can stop whining, you can stop being such a grouch." 11 • P-5 
Seligman said, "This was for me an epiphany, nothing less... Raising children, I realized, is vastly more than fixing what is wrong with them." He knew then that Nikki had stopped whining on her own. He also seconded her motion concerning himself, "I was a grouch ... ln that moment I resolved to change." 
Seligman's quiet epiphany was powerful. He resolved to change his personal temperament, no small change. This' backyard epiphany resulting from a confrontation by a little child also helped bring about or reinforce two broader changes: Seligman's belief that a positive psychology was needed, and his teaming with Dr. Mihaly Csikszentmihalyi as co-editor of the Millennial Edition of the American Psychologist -the January 2000 "Special Issue on Happiness, Excellence, and Optimal Human Functioning." This little counselor's delightful ambush surprised and self-distanced her father and pulled him back from future concerns into the present time zone; then her simple, innocent confrontation thrust him reeling into the noetic dimension, almost before he knew what happened. 
Dr. Kent Estes and I started teaching a "Learning from Children" class at the University 20 years ago. After two or three years it became my sole responsibility. It is an elective, undergraduate-graduate class, taken by teachers, counselors, and others in the helping professions, and by those who are preparing for such professions. In this way our department seeks to awaken and nurture the sense of wonder in our teachers and counselors. Parents, grandparents, and child care providers experience a new openness to receive wisdom from small, in-house teachers. 
Use dereflection. Dr. James Yoder, my mentor in logotherapy, counseled with a woman who said about her stepson, age five, "I cannot love this child. I want to wring his neck." 13' P-104 She was overcome by her guilt. Dr. Yoder asked what she owed this child, or any human being. She replied that we are supposed to love everybody, but she could not love him. 
Dr. Yoder: "You cannot force love. All you owe another 
human being is respect." 
Client (thinking): "You mean I don't have to love him?" 
She agreed to work hard at showing respect but not to try to express love. In just two weeks her husband reported on the new closeness in his family. Dr. Yoder said, "She started out by showing respect-she ended up by responding with love." 
The power of this quiet epiphany shows in her decision to respect her stepchild, and later her willingness to love him. The prior conditions included Dr. Yoder's acceptance of her as she was. He dereflected her from her symptoms and relieved her of a failed, guilt-ridden, self-imposed task. In that moment of her relief, he quietly substituted a manageable task. The characteristics of her epiphany included her astonishment at not being morally required to love everybody, and the resulting sense of hopefulness that emerged. That crucial step moved her into the noetic dimension and the freedom of not having to love her stepchild. Since she was now free of the obligation to love him, she was also free for the first time to choose to love him. 
Conclusion 
There are a number of ways discussed above to ready yourself and your clients for an epiphany. The quiet epiphany is a spiritual visitation that is best invited and hosted by the noetic dimension. Counseling calls us to bring all our creativity to bear on the tasks of engaging clients and students, freeing them to heal and grow, surprising them, and challenging them. As you use the above concepts and examples to create the prior conditions that invite a quiet epiphany, perhaps such epiphanies will come to you and your clients more often. 
PAUL WELTER, Ed.D. [3810 13th Ave., Kearney, Nebraska 68845 USA] is a Dip/ornate in /ogotherapy, professor emeritus in the Deparlment of Counseling and School Psychology, the University of Nebraska at Kearney, and a private consultant. 
REFERENCES 
1. 
Berensen B., in Cobb, E. (1977). The ecology of imagination in childhood. NY: Columbia University Press. 

2. 
Chesterton G. (1984). Basic Chesterlon: Orlhodoxy. Springfield, IL: Templegate Publishers. 

3. 
Coetzer, P. (1992). Gratefulness: a highway to meaning? The International Forum for Logotherapy, 15, 107. 

4. 
Frankl, V. (1959; 1984). Man's search for meaning. NY: Washington Square Press. 

5. 
Frankl, V. (1967). Psychotherapy and existentialism: Selected papers on logotherapy. NY: Simon & Schuster. 

6. 
Lukas, E. (1986). Meaning in suffering. Berkeley, CA: Institute of Logotherapy Press. 

7. 
Lukas, E. (1998, German; 2000, English). Logotherapy textbook. Translated by Theodor Brugger. Toronto: Liberty Press. 

8. 
Matisse, Henri (1975). in Mickey Myers and Deac Rossell (Eds.). The gift of creativity. St. Meinrad, IN: Abbey Press (not paginated). 

9. 
Merriam-Webster's collegiate dictionary, Tenth edition (2001 ). Springfield, MA.:Merriam-Webster, Inc. 

10. 
Nichols, A. (1987). The poetics of Epiphany. Tuscaloosa, AL: The University of Alabama Press. 

11. 
Seligman, M., & Csikszentmihalyi, M. (2000). Positive psychology: An introduction. American Psychologist, 55, 5-14. 

12. 
Welter, P. (1993). Introducing clients to intergenerational resources. The International Forum for Logotherapy, 16, 74-76. 

13. 
Yoder, J. (1989). Meaning in therapy. Columbus, GA: Quill Publications. 


The International Forum for Logotherapy, 2003, 26, 74-80. 
THE GIFT: A CHERISHED LABOR OF LOVE 
Jerry L. Long, Jr. 
Editor's Note: Jerry Long, Jr., Ph.D., Clinical Psychologist, college professor, international speaker, and frequent contributor to the World Congress of Logotherapy and The International Forum for Logotherapy, passed away in 2002. Just prior to his death, he submitted the following manuscript to the Forum. 
It is but once during our life, if even that, in which we are blessed with a gift so replete with love that we may be transformed for the better for all of our days. Such life-changing gifts come in many different forms. For some the gift may be finding a vocation which rewards their heart even more than their pocketbook. For another it may be the deeply appreciated beauty of those often overlooked simple moments of each and every day. And, for others, the gift may be a feeling of heartfelt gratitude at the end of the day for sufferings bravely borne. Regardless of what manifestation, it is not only the "gift" which matters. Rather, it is what one does with the "gift" -if one's actions bear witness to the blessing. 
Moreover, it is paramount that one's gift not be regarded as an end unto itself. Instead, our "gift" is better thought of as a vessel -a vessel which helps us to navigate the path of our life and endow it with meaning and purpose. Similarly, we should guard against falling into the misconception that our gift is only a singular entity. In sharp contrast, it is viewed better as a catalyst which propels us into bringing the many lights which guide us into sharper focus. Thus, we may be empowered to better cherish every solitary breath we take, every moment of our "be-ing" in the world, every smile we are fortunate enough to receive and every opportunity we may seize to help others. 
For me the gift was reading Man's Search for Meaning. It was supplementary reading for a freshman college course I was taking entitled "Introduction to Psychology." Soon I found that, contained within its pages, was a "prescription for living," so to speak. However, before writing any further, an important caveat must be explained. Specifically, Man's Search for Meaning did not become my Bible, it did not become my one and only source of life guidance, nor did it ever become anything -I repeat, anything -that even approximated a singular source of finding answers to questions posed to me by life. Rather, just as it was supplementary to the college course, it supplemented my other cornerstones of living. Likewise, Viktor Frankl did not become a "guru" to me (a role he ardently disdained because so many others had elevated him to such a mythical status). [In fact, "The Degurufication of Logotherapy'' was the title of both a speech and subsequent article by Professor Frankl in the early 1980s.] Instead, he became a close personal friend, mentor and teacher. 
Now, let us return to the task at hand -better understanding these "gifts" in life. This may be done best by way of example. Therefore, let us return to that book. What I mean by "prescription for living" is that the book gave me the names of the concepts and the methodologies which I had intuitively used for many years. As such, it proved to be a source of joy, education, and meaning during my first reading in 1978. However, the best is yet to be. What I mean is this -that little book is timeless. Every subsequent reading reveals a piece of wisdom which had gone unnoticed previously. And this is after 34 readings to date! 
For the eager heart and mind there are innumerable "life-lessons" contained inside. These range from learning how to better appreciate a deed well done, the deep richness in a loving relationship, or finding meaning in life's hardships. Although much of the wisdom is explicit and straightforward, woven throughout the text are more subtle and implicit words of guidance. For example, Frankl writes that "The salvation of man is through love and in love."1 In and of itself this is clearly understandable. However, take a moment and delve deeper than just the words -dare to delve into the very marrow of their message. One may find an implicit guiding principle embedded within the words. Do you see it? Can you hear it? Have you felt the thundering lesson aching to be understood? 
Perhaps it can be explained best by utilization of an example. Once, during a speech on the subject of "Logotherapy and Love," I spoke of a conversation that was overheard between a middle-aged couple. He had been laid off from work and two of the results had been a substantial loss of income and a very powerful blow to his self-esteem. Somewhat distraught, he asked his wife "Do you still love me?" Amazed at the question, she responded "Of course I love you. I've always loved you. I loved you the first moment our eyes met. And, I loved you even before there was a 'you.' I was in love with only the thought of you -a man of principle, a man of integrity, and a gentleman who was a 'gentle-man'." Now, we can see the underlying subtle, yet evocative, meaning of Frankl's quote on love. Implicit within those words are "hidden," intangible messages of wisdom. They are the messages of the deeply spiritual and transcendent nature of love. 
Equally related to this most famous quote on love ("The salvation of man is through love and in love"1) is the pure knowledge that authentic love is also selfless. Once, when being marched to painful forced labor in one of the four concentration camps in which he was interred, a man marching next to Frankl whispered "If our wives could see us now! I do hope they are better off in their camps and don't know what is happening to us."1 Frankl went on to write that this brought forth very acute images of his wife who ".. .real or not, her look then was more luminous than the sun which was beginning to rise." 1 As one can now see -the selfless, transcendent nature of authentic love is without limits. 
At the entrance to Auschwitz was an iron arch which read "Arbeit macht frei" ("Work makes you free"). Obviously, this was a ruse that was used to extract tremendously exhausting labor only from those in strong physical condition. It is well known that the vast majority were sent to the gas chambers immediately upon arrival. So then, how might those who were subjected to such arduous labor find meaning in their suffering? How could they possibly defy Dante's haunting words "Abandon all hope, ye who enter here"? A vividly clear example of what might be termed "attitudinal defiance" illustrates this in the following way. 
One of Frankl's favorite quotations was derived from Nietzsche; "He who has a why to live can bear with almost any how."1 In other words, those who can see a deeper, transcendent reason for enduring their hardships or suffering are often strengthened by this awareness and may use it to defy their pain. In fact, those who "positively defy'' their suffering not only endure it better but, also, have a far greater survival rate and heightened quality of life.1 Moreover, they may endure their pain with a firm sense of dignity and, by doing so, endow it with meaning. This is so because even when everything else has been taken from a person they still retain the freedom to choose their attitude toward any situation.1 Frankl referred to this as "the last of the human freedoms -the freedom to choose one's attitude regardless of circumstance." 1 Thus, one's unavoidable suffering may be transformed from horrible human tragedy into one of humanity's greatest triumphs -the courage to suffer. By suffering with dignity, one may derive a firm sense of gratitude. Therefore, the "victims" become the "victors!" 
At this point a brief pause need be taken to familiarize the unknowing reader on the absolute necessity that one's suffering and pain must be unavoidable. Any pain or suffering which can be avoided must be circumvented at all costs. This cannot be stated strongly enough. It is only-I repeat, only -through one's unavoidable suffering whereby one may be endowed with truly authentic meaning and purpose. Otherwise, the intentional seeking out of some form of suffering is tantamount to masochism. Thus, by the self-infliction of pain, one is precluded from transforming their suffering into triumph. All that one is achieving by heaping adversity upon themselves is behavior that is both a fear-based and faulty. Likewise the thinking which precedes such behavior is equally faulty. They are inviting, so to speak, what Frankl called the "Tragic Triad": pain, guilt and death.1 So, let us guard against the faulty notion that suffering is a certain, necessary prerequisite for the achievement of meaning in life. Meaning in life may be achieved in three possible ways: by creating a work or doing a deed; by experiencing something or someone in its (or their) uniqueness, and/or; by the attitude we take toward unavoidable suffering.1 After all, doesn't the natural course of life bring enough struggle into our daily existence? Indeed, it does. 
Thus, by default, those individuals who lead meaningful lives do not live in fear. We must be cautioned against conducting our lives from a foundation of fear. Frankl writes "Fear may come true from that which one if afraid of."1 
Specifically, living in fear can become self-prophetic. That is, on many occasions, by focusing (or hyper-reflecting) on that which makes one afraid, it is more likely to become true! In sharp contrast, the reverse is true for happiness. So many spiritually-starved people in today's materialistic-oriented society crave happiness as their goal. The degree to which they do so is the degree to which they proportionately miss it! You see, "Happiness cannot be pursued. It must ensue." 1 Namely, one cannot step foot outside and proclaim "From this day henceforth, I will be happy'' and have it come true. Instead, by engaging in meaningful activity, by engaging authentically with others, and by engaging life's challenges with an attitude of positive defiance we may then "stumble," so to speak, upon happiness. As such, it is a byproduct of meaningful behavior. 
Moreover, attaining a sense of authentic happiness is preceded by a sense of purpose. That is, meaningful behavior leads to the feeling we term "happiness." Similarly, one may experience such blissful meaning by tapping into their noetic (or spiritual) dimension. Frankl aptly points out that our spirituality is the dimension which is unique to being human. 1 It is through our uniquely human quality of spirituality that the essence of who we are and what we are may take shape -helping us to transcend the lower dimensions of soma (physical) and psyche (mental) to reach the higher (or noetic) dimension of spirituality. 
Similarly, it has been said that essence precedes existence. Namely, one's humanness is existent long before one's physical manifestation takes form. That is, every person's unique "being" is evident even prior to their embryonic form. Think about that very carefully -scrutinize it with philosophical eyes, so to speak. Who and what we are as unique individuals occurs before fertilization of our mother's egg. Thus, once we enter the world with a cry, it is the cry of our essence unleashed! Moreover, once we are tangible, visible humans, our "being" is transformed into our "being-in-theworld." We are thrust into a lifelong, never-ending state of one experience after another. Never-I repeat, never-are we static in our earthly existence. Instead, we are in a constant array of unceasing transformations. And, as Frankl so correctly pointed out, life is filled with an omnipresent tension. We are not creatures striving for a state of homeostasis. We do not strive for that tensionless state for, indeed, it is a state of emotional and spiritual stagnation. As such, it is not a healthy state of being.1 Instead, healthy human beings are almost driven to live in a constant state of what might be termed "positive tension" -always having unfulfilled goals, tasks, and other dreams which comprise their life's work. Frankl writes "What man needs is not a tensionless state but, rather, the striving and struggling for some goal worthy of him."1 As such, this is what is meant by "healthy tension." 
Now, let us proceed to a discussion of "matters of the heart." Am I speaking about love, one may ask? The answer is "Yes" -only in a way that is different from what one usually associates with that phrase. Namely, one may receive the message of Man's Search for Meaning in four different ways. First, some read the book with what might be termed an "unresponsive heart." That is, they read that little piece of wisdom-filled literature with an indifferent heart and, therefore, cannot have any possibility of hearing the truths contained within its pages. Thus, they exit the book no differently than upon entering it -unchanged because of a heart (and mind) which is either devoid of comprehension ability, caring, or motivation. The result is the same -a disease called indifference. 
The second type of "heart" to read that book is termed the "preoccupied heart." People with such a condition read the book, and finish with a feeling of "this is great; I should learn from this." Then, after a few days, the message wears off, so to speak, because they become too preoccupied with daily concerns that they soon forget the majority of what was read. They are too busy, you see. What an oxymoron. Why? The message and content of the book would improve their daily lives if only they would apply the very lessons read a few days earlier! 
The heart of the third type of person who reads this book (or any book, for the sake of discussion) has what might be called a "prejudiced heart." That is, they have such entrenched, preconceived beliefs of what is "right" that upon reading anything which differs with such notions is automatically thought of as "wrong." Again, what an oxymoron. If their mind is inflexibly made up, then why read the book! Such behavior is antithetical to their rigid, unalterable belief system. 
And now we come to the fourth kind of person to read this book. They have what may be referred to as a "receptive heart." That is, they are open to new ways of thinking, new ways of feeling, and, most importantly, entirely new ways of being-in-the-world. Often, the results are positively life-changing. One begins to think in healthier ways, to feel more healthy and uplifting emotions, and their once-dormant spirituality begins to awaken. Thus, not only is there a deeper appreciation of life, but also their being-in-the-world may be transformed into a rejoicing-in-the-world! As such, these individuals are more receptive to and keenly aware of other new ideas and thoughts. Thus, it is common for the quality of their life to improve exponentially. These individuals often develop an unquenchable thirst for absorbing knowledge and enlightenment from any source. As well, because they are everbecoming, ever-learning, healthier people, they develop an immunity against slander, an irrepressible desire for truth, and an unflinchingly strong heart filled with the spirituality of love. 
Now, let us move from such internal matters as thoughts and feelings to their correlative external manifestations -one's behavior or actions. While it is unequivocally true that we are always free, it is equally true that we are responsible for our behavior. That is, every action we take has numerous consequences. As such, we are responsible for these consequences. (That is, at least the more tangible consequences that are directly resultant from our particular behavior. We are not responsible for other's thoughts or feelings. The responsibility for those is up to them.) Although one is always responsible for their behavior, one often does not realize their accountability until they are aware of it. Specifically, Frankl writes " ... we must become conscious of our responsibility to self and others... "1 Thus, by default, such a phrase implies the activation of what might be termed "heightened selfawareness." Namely, it takes a very enlightened person to be in constant awareness of their behavioral accountability. Again, by default, such people are self-transcendent beings. 
Additionally, Frankl astutely points out that our actions supersede thoughts and feelings. In other words, actions speak louder than words! He writes "Our answers [to life's questions] must consist not in thought and meditation, but in right action and in right conduct."1 What does Frankl mean, you may ask? On the surface the words are quite exact and understandable. Indeed, this is one answer. However, I respectfully challenge you to look deeper. Look beyond the words -look behind the words -look inside the words, so to speak. One finds a richly textured, implied meaning. What is it? We are not the ones who ask questions of life but, rather, it is life which asks questions of us! We are the ones from whom life demands meaningful, righteous behavior. Frankl goes on to write "We need to stop asking about the meaning of life, and instead think of ourselves as those who are being questioned by life -daily and hourly."1 Thus, our answers constitute what we are, where we are, and who we are. 
Many people expect life to be easy, to have problems solved for them, or, by its' very nature, that life should hand them a "bowl of cherries," so to speak. Instead, more often than not, it isn't the "cherries" we receive. Rather, it is the "pits!" The "pits" are usually viewed as problems instead of challenges. This is an important point which warrants clarification. Namely, most people today view obstacles as problems -problems which irrevocably set them back, take up unnecessary time, and prevent them from doing what they want. In sharp contrast, the minority of self-transcendent individuals view their "problems" as challenges. Thus, by approaching life with a positive attitude, not only do they usually surmount their challenges, but, in addition, they grow from them! 
Moreover, this quote (i.e., "Our answers [to life's questions] must consist not in thought and meditation, but in right action and in right conduct') implies the aforementioned notion of responsibility. That is, because we are always free to choose our attitude (and our behavior, as well, the vast majority of time) we are, as well, always responsible for our behavior and its' direct consequences. In addition, for our actions to be healthy they must be positively meaningful in nature. What is the distinction between good action and bad action, you ask? Allow me to illustrate this point with a real life example. Specifically, one's freedom to swing one's arm stops at the very tip of the other person's nose! 
Frankl eloquently wrote about this when he stated "Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual." 1 This is exactly what is 
meant by meaningful living! Frankl went on to write "There is also a purpose in life which is barren of both creation and enjoyment and which admits of but one possibility of high moral behavior ... " 1 Thus, we now see that high moral behavior is simply a positive manifestation of the actualization of one's inward spiritual dimension (the noetic dimension). Additionally, it represents the activation of what we in logotherapy term the "defiant power of the human spirit." In other words, moral behavior is one point of the triangle, the spiritual (or noetic) dimension is another and the third is the person themselves. Consequently, we behave authentically and meaningfully only if we rest on the balance of the first two points. 
Now, as we near the end, a brief discussion is in order. The topics which have been covered include life's "gifts," their uses, "life lessons," love, fear, suffering, happiness, sadness, essence, existence, types of hearts, learning, self-transcendence, negative behavior, positive, moral behavior, etc., to name only a few. If the reader will go back and scrutinize every citation, every quote, and every point of drawn-upon reference, they will find the following every single topic and the concomitant discourse came from one source only -Man's Search for Meaning! That is why I call it "The Gift"; and equally true is the fact that the past twenty-two years of my life have been a "labor of love" as I have dedicated every ounce of energy within me doing my very best at disseminating the rich and vast wisdom contained within its' pages. 
In closing, Frankl issued unto us a stern warning -"From Auschwitz we know what man is capable of. From Hiroshima we know what is at stake." 1 Allow me to conclude this brief essay by presenting the following words of caution. The past is our soul and anchor. Do not let time wash it away. It is our bridge to the present. Do not let ignorance tear it down. And, it forms our guideposts to the future. Do not let fear shred it apart. 
References 
1. Frankl, V. E. (1984). Man's search for meaning. NY: Washington Square Press. 
The International Forum for Logotherapy, 2003, 26, 81-94. 
FROM HOSTILITY TO CO-EXISTENCE THROUGH MEANING: A POSSIBLE REALITY IN A MUL TlCULTURAL WORLD 
Gideon Millul 
At the beginning of the 21 st century we still live in a world in which hostility, rage, and violence are leading motifs. Addiction and depression have become widespread phenomena, in particular among youth. Thus we note the triangle syndrome of the existential vacuum: aggression, addiction, and depression.10 
In addition, we still encounter "Theocraticism" (aspiration for government by "our one true" religion/God), as well as "Ethnocentricism" (belief in the superiority of "our'' culture which is "above all others"), and "Racism" (identification with groups who have "our" hereditary biological characteristics as the best or "most human" race) from which the concept of inferiority of all those who "do not belong to us" derives, and which leads to the deprival of rights, liberty, and existence of entire groups of people. Today, we still experience daily atrocities and killings all over the world led by fanatic executers of these concepts. 
At the same time, we live in an era characterized by vast and accelerated changes in all fields of life, resulting in a new sort of "Folks wandering" that increases cross-cultural encounters. Worldwide commerce, tourism, and communications "shrink" our planet into a small, multi-cultural village. Thus, increasingly, people are being exposed to other cultures, and they are being influenced economically, socially, politically, and even physically by events happening thousands of miles away. 
All this points to new existential needs to bridge inter-cultural gaps of all kinds in order to increase understanding between people on a basis of equality and mutual respect. Such understanding can help to build a foundation for a stable, multi-cultural co-existence. In addition, it can promote the learning of skills for quick adaptation to the rapidly accelerating changes of the modern world, in order to diminish "Future Shock." 16 
Building Multi-Existential Bridges 
Awareness of the necessity of living together on this planet illuminates the existential issue of finding ways to establish a reasonable "life partnership." We can accelerate the establishment of a reasonable "life partnership" by recruiting and developing the three human intelligences which we posses: Intellectual (1.Q -ability to solve logical or strategic problems); Emotional (E.Q. -self awareness of emotions, motivations, and capacities for social connection); and Spiritual (S.Q. -capacity to cope with problems of meaning and value and significance).17 

Through human intelligences we can find ways to build multi-existential bridges over the inter-cultural gaps. These bridges will reduce the triangle syndrome of the existential vacuum and enhance adaptation to the vast changes of the modern world and its ever-increasing globalization.11 •12 
Building multi-existential bridges will require changes of personal attitudes, changes of interpretation, and changes of personal conduct regarding cultural and ethnical differences. These changes must be accompanied by the strengthening of personal inner-powers and by finding meaning in the other cultures and in the multi-existential bridges themselves. This is a practical application of Logotherapy to the rapidly accelerating globalization of the modern world. 
Maintenance of cultural diversity and simultaneous co-existence are possible as our planet continues to "shrink" if people are willing to quit hyperreflection upon "our one true religion," "our culture above all others," and "our biological characteristics as the most human." Cultural diversity and simultaneous co-existence with others can in fact both be maintained if people are willing to risk exposure and openness to what surrounds them. And it is possible to do this without giving up the personal lifestyle and the cultural inheritance which is carried by everyone on their life-voyage. This process would preserve a "salad bowl" instead of producing a "melting pot." This modification of attitudes about our multi-cultural village of a planet is a crucial step in the application of logotherapy to find meaning in our life in our multi-cultural world. 
An Overview of Cultural Adaptation Models 
Cultural adjustment and adaptation processes depend upon individual choices/decisions related to coping with daily life events. There are four main, rationally-connected models (as well as one combination of models) that describe the inter-cultural adaptation process: 
Cross-cultural Progression Model 
The Cross-cultural Progression model, developed by Pepper,15 incorporates eight steps in the development of the inter-cultural encounter: 
1. 
Cultural Encapsulation, introversion, fear and repulsion. 

2. 
Cultural Shock, when an inevitable encounter with another culture occurs. Dents and cracks in the "armor'' start here (examples: living and working with people from different origins; marriage of children to partners from different cultures and beliefs). 

3. 
Taking A Risk and seeing what happens. 

4. 
Awareness of the very existence of diversity. 

5. 
Understanding due to knowledge and experience. The beginning of a change in interpretation and in conduct towards the other. 

6. 
Appreciation and Respect denotes a turning point towards discovering beauty and value in other cultures. 

7. 
Action leading to the doing and the contributing to the world. 

8. 
Enhanced Self-esteem as a result of the previous seven steps. 



THE CROSS-CULTURAL PROGRESSION 
Cultural Encapsulation 
Differences= Fear and Misunderstanding Confusion 
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Cultural Shock 
A Dent in the Armour 
Risk Taking 
The C to Become Involved 
Awareness 
The B oduct of Experience 
Understanding 
Kno 
Appreciation and Respect 
Perceivi the Value and Beauty of Differences 
Action 
A Choice to Contribute 
Enhanced Self-Esteem 
The World and the Self Become Enlar 



The application of this model can make life meaningful 'Through what we give to life (in terms of our creative works); by what we take from the world (in terms of our experiential values) and ... through the stand we take towards a fate we no longer can change .... "9 
Phases of Adaptation Diagram 
The Phases of Adaptation Diagram, based on Kupfer, Baruch, and lflach,14 illustrates five phases of adaptation people go through where quick adaptation is required due to co-habitation of people belonging to different cultures -examples include: immigration and refuge countries, or countries importing foreign labor. 
1. 
Idealization, the future is seen in an overly positive way, with hopes and expectations for a better life and the fulfillment of the things we used to dream about. 

2. 
Criticism, which is sobering phase of seeing things more realistically. 

3. 
Nostalgia, the phase in which longing and yearning arise for the familiar and the known which were left behind. This phase includes the sticking to memories, but these may be selective and may include idealization. 

4. 
Cultural Shock as a result of a clash between different cultures. It may occur when confronting unfamiliar and undesired situations, when feeling lack of control over what happens, or when facing rapid changes and excessive stimuli (example: facing changes in climate, unfamiliar food, unexpected habits, breakdown in communication, or "odd" thinking). This phase might deepen uncertainty and lead to collapse of clear concepts/ideals that existed up to that time, resulting in disorientation and distress, as a reaction to over-stimulation.16 This phase can lead to despair, stagnation, depression, retreat, and existential vacuum, but it can also be a turning point towards hope, growth, and adjustment. 

5. 
Adaptation To Reality, if the individual decides to confront reality and wishes to make the best of it. Here, the person tries to find a combination, among the components of his own culture and the new cultural codes and norms, thus creating a synthesis that will enable the individual to adapt. 


THE PHASES OF ADAPTATION DIAGRAM 

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The fifth step -Adaptation To Reality -once again points to the fact that "Man cannot avoid decisions" ... because "reality inescapably forces man to decide ... " 9 remembering that "not to decide" is also a decision. Logotherapeutic principles, applied in this model, can be employed as a method of strengthening self-worth and elevating recognition of life-worth, as well as fostering hope, self-discovery, personal growth, adjustment, and attachment to the reality of life. 

Bridge to Adaptation Illustrative Model 
Along the path of an inter-cultural encounter, nearly everyone steps on the bridge to adaptation. On one side of this bridge are the known and the familiar to us (our home culture, family recollections, and flavors of our childhood, etc.); while on the other side lies the new, different, and alien world. 
Each one marches on this bridge at their own pace, but the 'walking distance' of the younger generation seems generally much faster than that of the older one. Sometimes, they are already on the other side of the bridge, while the elderly are close to their starting point. Some people never cross the bridge. An example is "generation gaps," where the elderly stick to their original culture and ideals, rejecting anything different, while the youngsters wish to adjust to "be like all the others" and consequently distance themselves from the "traditions" (including from the adults). 
Focus on purpose in life, finding meaning, and change of attitude, could be employed to promote understanding and acceptance. Thus, these logotherapy concepts may be seen as fundamental for progress across "the Bridge to Adaptation." 
Inter-Cultural Adaptation Stages Combination 
The Cross-cultural Progression Model, the Phases of Adaptation Diagram, and the Bridge to Adaptation are complimentary to each other. They can be combined to describe the inter-cultural adaptation processes experienced by many different human beings. 
THE COMBINATION OF THE INTER-CULTURAL ADAPTATION PROCESSES 
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Stages of Multi-cultural Growth 
The Stages of Multi-cultural Growth model by Pepper, 15 describes three stages of growth, concerning relationships toward other people or cultures. Each stage is discussed from four perspectives: 
1. 
The level of Self-awareness. 

2. 
The level of Emotional Response to Differences. 

3. 
The Mode of the Cultural Interaction. 

4. 
The Approach to Teaching. 


STAGES OF MULTICULTURAL GROWTH 
Stage One  Stage Two  Stage Three  
Level of Self Awareness  My perspective is right (Only one)  My perspective iSQ!!! of many  My perspective is changing and being enhanced  
Emotional Response to Differences  • Fear • Rejection • Denial fWEf re an alike)  • Interest • Awareness • Openness  • Appreciation • Respect •Joy • Enthusiasm • Acti~e see na  
Mode of Cultural Interaction  • Isolation • Avoidance • Hostility  • Integration • Interaction • Acceptance  •Trasformlng • Internalizing •Rewarding  
Approach to Teaching  • Eurocentric . Ethnocentric Curriculum  Leaming about other cultures  Leaming from other cultures  

Risk Taking -Personal Gain -Ongoing Process 
Ultimately, the individual determines the Stage they are in. By this decision, the individual is responsible for personal ethnocentrism vs. growth -will it be on a course which means in the long run encapsulation, rage, hostility, and struggle, or will it be in the direction of acceptance, living together in mutual respect, and growth oriented. This model gives those who are involved in the inter-cultural encounter an opportunity to find meaning in life by the very "encounter with others, with fellow human beings and their unique qualities." 9 
Tools for Developing the Skills 
In order to build stable inter-cultural bridges between people, and thus diminish the triangle syndrome of the existential vacuum, conceptual and practical tools are needed. Tools that will support personal and social understanding, strengthen self-esteem, and promote human spirit are called for. Five such tools (out of many possibilities) are mentioned below for purposes of illustration. 
The Circles of Change 
This tool was inspired by James C. Crumbaugh's article "Logotherapy as love therapy." 4 It serves as an introductory tool for recognizing the individual's personal strengths that are necessary for coping with changes and adaptation processes. It examines personal reactions to external and internal changes, their effect on the individual's behavior, the individual's relations with self and surroundings, and the impact these have on the individual's self-worth. 
THE CIRCLES OF CHANGE 

Life Tasks and Life Circles 
This tool, developed by Clair Hawes, based on Alfred Adler's "three great problems of life," 1 can be used to evaluate the effectiveness of the individual's functioning in relationships with others and the implications for "selfworth" and "self-approval" 7 from a holistic point of view. This tool gives a here-and-now picture of the individual's relationship with self and with the surrounding world. The results enable the individual to recognize personal strengths and use them to promote better communication, connection, and relationship within the individual's life tasks and circles, ultimately improving self-worth and self-approval. This tool also helps the individual to see the cost vs. benefit of each aspect of present life tasks. 
LIFE TASKS AND LIFE CIRCLES 

This tool encourages the individual to choose the position he or she should take toward current realities; it encourages the individual to examine the attitude developed vis-a-vis people and things to which the individual is connected. If a person wants to change the existing picture, this may be facilitated by putting forth "W .H." questions: Why does the individual want to change, What does the individual intend to change, How can the individual change, Who will be involved in the change, and When does the individual intend to make the change. 
The Subjectivity Setup Instrument 
This tool clarifies personal points of view, and it leads to changes in attitudes and then changes in conduct. The tool helps the individual consider alternatives. 
THE SUBJECTIVITY SETUP 
Place Situati~e 
V Necessity ~ 


Something happens <=¢>,. Perception -Interpretation -Emotion -Reaction _j 
The Subjectivity Setup Instrument was developed from the perspective that reality is experienced through interpretation, and therefore people should acknowledge subjectivity, accept it, and understand that different interpretations are possible.2 This Instrument (based on the sequence: Perception, Interpretation, Emotion, and Reaction = P.I.E.R.) raises awareness of the important fact that human actions stem from subjective interpretations of events that the individual experiences. The instrument shows how actions come as responses to the emotions that are developed through the individual's private logic. 
The Conflict Solving Model 
This model, based on principles developed by Rudolf Dreikurs and 
13 
Thomas Gordon,6• can be used both as a tool for understanding the roots of conflict and as a guide for solving conflict. It includes four major necessary steps: 
1
. Mutual Respect. 

2. 
Defining the Conflict's Characters. 

3. 
Reaching Accordance/Agreement. 

4. 
Participation in Responsibility and Decision Sharing. 


Inter-connected and comprehensive sub-steps, necessary for the achievement of the major steps, are included in the model. As a comprehensive model for daily human relations, the Conflict Solving Model can be used as a cornerstone for strengthening interpersonal tolerance in a world where co-existence and finding meaning can be translated into meaningful life. 
CONFLICT SOLVING 


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Appreciation ....i 
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-.. 
Quiet finnness against Pressure and Compulsion 
Taking 
Responsibility (WM11i..k<:!owh.it') 
Setting a defined timo for1he agn,e,oom durarion ' 
Partfclpaflon of responsibUity ud decision 

The Mind Map 
As "thinking is the ultimate human resource," 5 the organization of thought and the development of constructive thinking are very important to us. Therefore, acquisition of thinking techniques is valuable help to us among our tools for developing skills. One such tool is the Mind Map, developed by Tony Buzan,3 that activates associations, connections, and contexts, combining the activities of the two brain lobes and furthering fluency and creativity. With the Mind Map we can get a concentrated picture of current thinking, as, for example, in the Logotherapeutic mind map that we created. 
LOGOTHERAPEUTIC MIND MAP 

Treatment The Aim Directing a Person ....... by • of • to discover the Finding Meaning Logotherapy meaning of his life 

• The aim of our work: Helping in Finding Meaning In every situation of life and strengthen !he personal powers 
. 
Logotherapy Elements in the Skills Development Tools 
The tools described above for helping develop the personal skills that can allow people to build stable inter-cultural bridges lean basically on the three components of meaning fulfillment described by Viktor Frankl (Doing, Experiencing, and Taking A Stand) and on the five tracks to finding meaning of Joseph Fabry (Self-Discovery, Uniqueness, Choices, Responsibility and Self-transcendence).8 Further elaboration regarding how the tools lean on the five tracks of Joseph Fabry is presented below. 
Self-Discovery 
• 
Experiencing the changes in the life circles; being aware of how changes affect us. 

• 
Discovering the position where a person stands, at a given moment, within their life circles. 

• 
Acknowledging that subjectivity is part of being human; discovering that everyone has their own truth. 

• 
Experiencing that it is possible to change interpretations. 

• 
Finding out that acceptance and respect pave the way to conflict resolution without victors or losers. 

• 
Experiencing constructive thinking that leads to creativity and enriched alternatives. 


Uniqueness 
• 
Emphasizing the importance and uniqueness of everyone who can use change as a lever for growth. 

• 
Emphasizing the special identity of everyone who contributes to a multi-cultural co-existence. 

• 
Emphasizing the individual identity of everyone who contributes to the enlargement and deepening of the relevant life circles and tasks. 

• 
Emphasizing the special identity of everyone who contributes to the creation of new and fruitful ideas and deeds, out of the strength of subjectivity, in spite of apparent contradictions. 


Choosing 
• 
Awareness of the on-going choice processes that everyone undergoes constantly every minute in life. 

• 
Awareness of choices: in coping with changes, dealing with life tasks, making interpretations, etc. 

• 
Deciding on the "W.H." questions and then taking a stand and doing. 


Responsibility 
• 
Taking responsibility for the choices that we make and for their consequences affecting self and others. 

• 
Strengthening the response ability to changes, while considering the impacts of the decisions on the various life circles and tasks, and on the reactions of oneself and others. 

• 
Learning to consciously participate in different behaviors, and to take control for personal attitudes toward people and situations. 


Self-transcendence 
• 
Getting out of oneself, and being directed to the needs and welfare of others. 

• 
Coping with change for the sake of ___ 

• 
Helping others to cope with change and difficulty. 

• 
Trying to understand others. 

• 
Being able to forgive and develop compassion. 


It's Up to Us: Many Little Steps 
Building multi-existential bridges over inter-cultural gaps can become a reality -it's only up to us. The use of conceptual and practical tools, a few of which were presented here, can foster and support this goal. The tools encompass a wide array of approaches, ideas, and practical applications, all of which contain logotherapeutic principles in their logical and philosophical backgrounds. The tools help us change our approach to life, and they help us acquire skills for mutual co-existence which lead to a better living together with others. Consequently, use of the tools to build multi-existential bridges over inter-cultural gaps enables us to reduce the triangle syndrome of the existential vacuum and point toward increased life-meaningfulness. 
In other words, these approaches and tools are directed toward both personal-and social-growth. They make for easier adaptation processes in encounters with people having different cultures. They reduce feelings of strangeness and hostility, enhance the taking of responsibility, and promote saying "Yes" to life and to people amongst whom we live. They assist in taking a new and different perspective of life, of the situations with which we are confronted, and of the tasks we are still demanded to fulfill. They lead to a change of behaviors, experiences, and attitudes, based more solidly on our personally-meaningful values -which is the essence of logotherapy. 
In our experiences in working with these approaches and tools, we have found significant improvements in life qualities of the majority of the students who participated in our courses. We believe these improvements were expressed by better interpersonal relations, by changes of concepts and attitudes, by development of personal potentials and strengths, and by more affirmative stands toward life. 
Let's conclude with a saying from a poster issued by UNESCO in honor of the year of the child: If many little people in many little places take many little steps the face of the world will be changed! 
GIDEON MILLUL, M.A. [4 Martin Buber St., Haifa 34861, Israel] studied logotherapy at Israel's Viktor Frankl Institute. He is Head of OTSMOT Institute, for Training & Counseling to Human Systems, in Haifa; is a lecturer and group leader in various academic and wide ranging institutions; is Chair of the Board of Directors of the Israeli Association for the Betterment of Human Relations; and is a guest lecturer at the University of Pisa, Italy. 
References 
1. 
Adler, A. (1929/1969). The science of living. NY: Anchor Books. 

2. 
Ansbacher, L. H., & Ansbacher, R. R. (1956). The individual psychology of Alfred Adler: A systematic presentation in selections from his writings. NY: Harper & Row. 

3. 
Buzan, T., & North, V. (1991 ). Mind map. (Hebrew Edition by B. Shapira & S. Weiss, Tel-Aviv 1995). 

4. 
Crumbaugh, J. C. (1995). Logotherapy as love therapy. International Forum for Logotherapy, 18, 53-59. 

5. 
De Bono, E. (1990). Six thinking hats. NY: Penguin Books. 

6. 
Dreikurs, R. (1970, May). How to solve conflicts in human relationship? A lecture held in Jerusalem. 

7. 
Dreikurs, R., & Masak, H. (1966). The tasks of life I: Adler's three tasks. Individual Psychologist, 4, 18-22. 

8. 
Fabry, J. (1968). The pursuit of meaning: Viktor Frankl, logotherapy, and life. Boston: Beacon Press. (Hebrew Edition by Sifriat Poalim Publishing House, 1983). 

9. 
Frankl, V. (1967). Psychotherapy and existentialism: Selected papers on logotherapy. NY: Washington Square Press. 

10. 
Frankl, V. (1988) A filmed Interview with Viktor Frankl, on his visit to Israel. 

11. 
Giddens, A. (1991 ). Modernity and self-identity: Self and society in the late modern age. Stanford, CA: Stanford University Press. 

12. 
Giddens, A. (2000). The third way: The renewal of social democracy. Polity Press. (Hebrew Edition by Yedioth-Achronot, 2000). 

13. 
Gordon, T. (1970). Parent effectiveness training: The "no-lose" program for raising responsible children. NY: Peter H. Wyden. 

14. 
Kupfer, F., Baruch, Z., & lflach, T. (1996). "Avoda im Horim Yozei Ethiopia" (Work with parents coming from Ethiopia). Hebrew, unpublished). 

15. 
Pepper, C. F. (1993). Cross-cultural counseling and teaching: Selected papers on multicultural education. Unpublished. 

16. 
Toffler, A. (1970). Future Shock. NY: Bantam. (Hebrew Edition by Am Oved Publishers Ltd., 1972). 

17. 
Zahar, D. & Marshall, I. (2000). SQ: Connecting with our spiritual intelligence. Bloomsbury. (Hebrew Edition by Keter-books, Jerusalem, 2001 ). 



The International Forum for Logotherapy, 2003, 95-101. 
INTEGRATION OF LOGOTHERAPY INTO A LIFESPAN HUMAN DEVELOPMENT COURSE 
Charles Mclafferty, Jr. 
Human development is a course requirement for many disciplines, including education, counseling, and psychology. Often the course is taught as a lifespan course, offering a chronological look at the human being over the entire cycle of birth, growth, decline, and death. Alternatively, personality theories are studied independently to understand human behavior and cognition. 
The present paper examines seven comprehensive texts of lifespan human development for inclusion of material relevant to the noetic dimension as elucidated by logotherapy. The paper then offers a logotherapy supplement to traditional approaches to teaching human development courses. 
Lifespan Textbook Content 
Human development/lifespan textbooks were selected for review based on the following criteria: each had to be relatively recent (1998 or later), comprehensive (not limited to one dimension, such as behavioral aspects of development), and lifespan in scope (chronologically covering birth through death} Textbooks that met these criteria included: Bee & Boyd,1 Berger,2 Berk, Craig & Baucum,4 Feldman,5 Kaplan,9 and Rice.12 
The textbooks were evaluated for coverage of the noetic dimension by examining the index of each book for topics such as "spirituality'' and "religion." Out of the seven texts, both Craig & Baucum, and Feldman, had no references to "spirituality'' or "religion." Kaplan had a single reference to religion in adolescence. Rice had two references to religion, mostly reporting on research regarding African-American religious involvement. The remaining three texts had multiple references, and more complete coverage, though usually related to religious faith or belief. Two of those remaining three texts referenced Fowler's stages of faith development: 6•7 Berk had a table summarizing Fowler's five stages, while Berger had a two-page box covering Fowler's six stages in detail. Bee and Boyd presented several pages on religious beliefs and coping in late adulthood. 
Overall, the total amount of text referenced in the indexes as "spiritual" and/or "religious" in these lifespan textbooks was minimal. In fact, it amounted to a fraction of one percent of the 4900 text pages. 
Given that we live in three dimensions, as discussed by Frankl,8 then soma and psyche are receiving disproportionate coverage in human lifespan textbooks. What can educators do to better prepare our future educators, counselors, and psychologists to understand and deal with the human problems of existence? 
Integrating Logotherapy and the Textbooks 
One possible solution that will increase coverage of the spiritual dimension lies in the incorporation of an existentialist perspective of life as described by Elisabeth Lukas in a logotherapr training workshop on "Temporal Explication: The Nine Stages of Life." 1 Unlike the portrayal of growth in developmental psychology textbooks, time in Lukas' stages is dynamic and relative to the individual. However, it is still possible to use these nine stages in parallel to the basic developmental stages used in traditional lifespan presentations. 
In all but one of the textbooks selected, it is possible to divide the course into 9 or 1O sections, consisting of: a) overview, theories and research; 
b) 
heredity, environment, conception through birth; c) infancy and toddlerhood; d) early childhood; e) middle childhood; f) adolescence; g) early adulthood; h) middle adulthood; i) late adulthood; j) death, dying and bereavement. 

Lukas' nine stages of life are: a) my parents; b) my early childhood; 

c) 
my school years; d) my early adulthood; e) my present; f) my near future; 

g) 
my distant future; h) my dying; and i) the traces I leave in this world. 11 Lukas points out that the first and the last stages encircle us, and have much to do with who we are, but are not, strictly speaking, parts of an individual's life. 


Although Lukas' stages have a more dynamic, fluid nature, and do not map exactly onto the static stages listed above, they can be merged roughly with the textbooks' sections for effective teaching purposes. Each of Lukas' stages can be presented before the corresponding stage is reached in the textbook (see Figure) to allow the student to reflect on his or her own life events or potentials prior to reading the text. 
Teaching the Integrated Materials 
In applying logotherapy to the teaching of lifespan development, I have found it helpful to prepare the student in several ways for the paradigm shift required by existentialism. First, it is necessary to acquaint the student with: vocabulary such as "existentialism" and "logotherapy''; ideas such as the arena of free will, personal choice; and the logotherapeutic concept of time, which moves from the future to the past. 
c:o 
'-I 

Additionally, my approach is experiential in nature; therefore, I use a modified version of Lukas' Temporal Explication Exercise. Because of its intensity, the exercise is optional, and alternatives are offered, such as a paper or project of the student's choosing. (Note: students who are actively undergoing therapy of any kind are asked to talk with their therapist/doctor and the instructor before beginning this process.) 
Presentation of the Nine Stages to Students 
In general, I present each existential stage the week before the corresponding lifespan stage is covered in class. This allows students to begin the process of reflection before they begin reading the text. 
The first week of class, I provide an overview of the stages, and then cover the first stage completely, as well as describe a reflection paper the students are to write. The following is a synopsis of the introduction to the stages, which is presented on the first night of class. 
Elizabeth Lukas shared the following exercise in a four-day workshop (July 30 through August 2, 1995). The exercise is not to be used without supervision, nor on clients in therapy. Lukas calls it a "temporal explication of the person." Though comparable to the structured preparation of an autobiography, it is specifically designed as a "confrontation" of one's "existence with the logos." 11 
To look at these nine parts of life in confrontation with the logos, we must do it in an inner dialogue; we cannot do it as a group. In the inner dialogue, it is necessary to differentiate that which originates in the psychic dimension from that which originates in the spiritual dimension. To facilitate this, a single, blank sheet of paper is used, with a line drawn down the middle. The left side of the page is used by the participant to tell his or her story. The "telling" is about the facts or possibilities which exist. It is not possible for the writer to record everything, so there is always a choice that must be made as to what is most important. 11 I ask the students to limit their writing to one and a half typewritten pages, double spaced. 
On the right side are three questions. The first addresses feelings. This is a response from the psychic dimension. The second denotes thoughts and associations the participant has regarding the story told initially. This also is a response from the psychic dimension, but one that aids in clarification. Note that the emotions and thoughts are separated in these two blocks. 11 
Most important to the incorporation of the spiritual dimension is the stand the person takes toward the story. This third question is answered from a spiritual standpoint, and leads to a decision: "do I accept it, or do I have something yet to do?" 11 This leads to a confrontation with meaning: 
Is it fulfilled? Can I integrate this meaning? Or is meaning 
still calling me, like a telephone still ringing? Is there 
something in my past [that] I still have to forgive, apolo~ize 
for, become conscious of, go to a person and compel. .. ? 1 
The telling of the ehronolog1cal story(Facts and possibilities)  Three Questions1. How do I feel about it?  
2. What do I think about it? ~associate with it?  
(Answered as a spiritual person) 3. What stand do I take? How do I deal with it? Do I accept it? Or is there something yet to be done?  

Lukas states that there are three axes, or polarities, with which we can examine our lives. These are negative/positive, received/given out, and past/future. Traditional psychoanalysis examines and works with primarily the left side of these polarities-the negative, what the person receives, and the past. But in this exercise a balance is sought between these polarities. Both negative and positive aspects of life are examined. 11 What is received and what is given out are both important to understanding the human being. The logotherapist does not dwell on the past, but focuses whenever possible on the present and future. 10 
In addition to the three questions on the paper, I require students to answer an additional question, telling me what it was like for them to complete this exercise. This is for the student's reflection, as well as a monitoring device. In particular, I watch for signs that the exercise is becoming too intense for individual students, especially in the first two weeks. On two occasions, this section has alerted me to students that have been either too self-absorbed to engage in a productive reflection of this intensity or too involved in crises to be able to reflect constructively at the time. 
Throughout the course, each of the sections of textbook reading is preceded by a stage in the Temporal Explication Exercise. Each includes a brief introduction designed to bring a new perspective to the unfolding of life that ordinarily may be overlooked. From a theoretical viewpoint, these introductions constitute an existential developmental theory of human kind. As such, they help to balance out the traditional approach used by textbooks, which limits the coverage to the physical, emotional, cognitive, and social aspects of human development. 
Student Reactions to the Exercise 
In teaching lifespan development, I have encountered responses to this exercise that are wonderful and inspiring for their insight and evidence of healing-capability in the individual. Each response is unique to the person who has lived it. 
Feedback on student reactions has been gathered and is presented below. This feedback was gathered from one section of a graduate course in Lifespan Human Development. All 13 students elected to participate in the exercise; one dropped the class during the term. Of the remaining 12 students, 9 chose to give written feedback. Because of the anonymity of the written feedback, demographic information is not available; however, the class was overwhelmingly female (11 :1 ). Nine of the 12 students were Caucasian; 3 were African-American. The presentation of student feedback has received approval from the Institutional Review Board at the University of Alabama at Birmingham. 
Students were asked to respond in any manner they chose, with suggestions that they address: a) how beneficial the exercise was; b) how it could be improved; c) what they liked the best about it; d) why (or why not) they might recommend it to others; and e) any comments they might like to add. 
A major category that emerged in the analysis was that this was an opportunity to reflect or meditate on their lives (addressed by 7 of the 9 participants). One student noted that "we are so busy with everyday life that we do not have time to stop and think." Another added, 'The best part was actually taking time to think about how wonderful my life has been." Three students noted that the exercise gave them the chance to see the positive as well as the negative in their lives: "With the negative we have an opportunity to correct and make right that which bothers us." Three students commented that they were now able to see their lives in a different way or "from a different perspective." 
In response to the presentation of the Temporal Explication Exercise itself, 2 students mentioned that there was "so much material" in the course textbook that the addition of the exercise was "too much." Five students recommended further elaboration of the stages (i.e., "more examples"), though another student noted that specific examples might make it harder, presumably by providing a more limited framework for meaning-centered reflection. 
Overall, 7 out of the 9 students offered unqualified positive comments about the exercise, such as "it was very beneficial" and "this activity gives personal meaning to human development." A participant stated, "Logotherapy has helped me with my attitude toward things .... I have really enjoyed this exercise and the class. The class has been a blessing .... " One student summed it up: "Life feels lighter to bear." 
CHARLES L. MCLAFFERTY, Jr., Ph.D., NCC [University of Alabama at 
3rd
Birmingham, Department of Human Studies, EB 202, 1530 Avenue South, Birmingham, Alabama 35294-1250 USA] teaches qualitative research, educational psychology, and human development courses at the University of Alabama at Birmingham. His research interests include the alignment of soma, psyche, and spirit in the whole person. 
References 
1. Bee, H., & Boyd, D. (2002). Lifespan development. (1st ed.). Boston: Allyn & Bacon. 
2. Berger, K. S. (2001 ). The developing person through the life span. (5th ed.). NY: Worth Publishers. 
3. 
Berk, L. E. (2001 ). Development through the lifespan. (2nd ed.). Boston: Allyn & Bacon. 

4. 
Craig, G. J., & Baucum, D. (2002). Human development. (9th ed.). Upper Saddle River, New Jersey: Prentice-Hall. 

5. 
Feldman, R. S. (2000). Development across the life span. (2nd ed.). Upper Saddle River, New Jersey: Prentice-Hall. 

6. 
Fowler, J. W. (1981 ). Stages of faith. San Francisco: Harper & Row. 

7. 
Fowler, J. W. (1986). Faith and the structuring of meaning. In C. Dykstra & S. Parks (Eds.), Faith development and Fowler. Birmingham, AL: Religious Education Press. 

8. 
Frankl, V. (1986). The Doctor and the soul. NY: Vintage. (Original work published 1946 as Arztliche See/sarge; Vienna: Franz Deuticke.) Translated by R. Winston & C. Winston. 

9. 
Kaplan, P. S. (1998). The human odyssey: Life-span development. (3rd ed.). Pacific Grove, CA: Brooks-Cole Publishers. 

10. 
Lukas, E. (1991 ). Psychological ministry. Abilene, Texas: Viktor Frankl Institute of Logotherapy. Originally published in German as Psychologische See/sarge by Verlag Herder: Freiburg im Breisgau (1985). Translated by W. Schulte. 

11. 
Lukas, E. (1995, July-August). Temporal explication: The nine stages of life. Workshop presented at the World Congress of Logotherapy, Dallas, Texas. 

12. 
Rice, F. P. (2001 ). Human Development: A life-span approach. (4th ed.). Upper Saddle River, New Jersey: Prentice-Hall. 


The International Forum for Logotherapy, 2003, 26, 102-109. 
LOGOTHERAPY AND MENTAL HEALTH PROFESSIONALS: TRANSCENDING HISTORIES OF PERSONAL TRAUMA? 
Stefan E. Schulenberg, Teri L. Elliott, & Jessica T. Kaster 
Viktor Frankl's logotherapy is a philosophy and an existential psychotherapy where the pursuit of meaning is of fundamental importance. Selftranscendence is a core aspect of logotherapy that is posited to be a pathway to an enhanced sense of purpose, thereby fostering an increased sense of 
7
life-happiness and ability to cope with suffering.5· Self-transcendence is the human ability to extend one's focus beyond the self to focus on, or act for, another person or cause. 5 
A primary purpose of this paper is to examine self-transcendence as a reason for people with histories of personal trauma to choose careers in the mental health professions in general and trauma therapy in specific. Trauma is used throughout this paper to refer to events that take a significant psychological and/or physical toll on an individual, and may include natural disasters, interpersonal violence, accidents, major illnesses, etc. A secondary purpose of this paper is to introduce logotherapists to literature on trauma in the lives of mental health professionals, outlining implications for logotherapy. In order to address these issues adequately, examples of self-transcendence in the logotherapy literature are presented, along with discussions of research on the histories of trauma in the lives of mental health professionals, logotherapy as trauma therapy, and the relationship of trauma to logotherapy. Directions for research are provided. 
Mental Health Professionals and Histories of Personal Trauma 
It has long been part of clinical lore that mental health professionals have personal histories of trauma that have drawn them into their field. However, evidence to support such statements often has been anecdotal. This is an important issue to examine as it has implications for the training and mental health of those in the caring professions. From the perspective of logotherapy, one reason that mental health professionals may be drawn into their line of work is due to self-transcendence. 
Examples of Self-transcendence by Logotherapists 
Frankl spent several years imprisoned in the concentration camps during World War II. He reported that self-transcendence was verified and validated in the concentration camps. 10 "Under the same conditions, those who were oriented toward the future, toward a meaning that waited to be fulfilled 
10 97
these persons were more likely to survive." • P-Self-transcendence afforded Frankl opportunities to find meaning during his concentration camp experiences, whether by remembering loved ones, imagining being reunited with loves ones, or being able to continue with his psychiatric practice.12 Frankl also self-transcended by rewriting a manuscript that was destroyed in the concentration camps and by reaching out to help others, particularly those with mental and physical illness.12 
Jerry Long, Jr. is another inspirational example of self-transcendence. He was paralyzed from the neck down in a diving accident. He typed a letter to Frankl, using a stick between his teeth, stating that he had broken his neck but that it did not break him.14 He is also quoted as stating, "I think that my suffering will help me to help others who are involved in situations that cause them suffering." 14· P-295 Jerry Long, Jr. became a psychologist and proposed a crisis intervention model termed "Logotherapeutic Transcendental Crisis Intervention" where the goal is to transcend the trauma, achieving greater degrees of meaning/life purpose than was perceived prior to the trauma. 18 There are many other notable examples among logotherapists. 
General Literature on Mental Health Professionals' Trauma 
Frankl and Long are inspirational examples of not only how people may experience trauma and self-transcend, but also how people may specifically transcend through the mental health field. These instances, although salient, are single reports. To gain a clearer picture of whether individuals with histories of personal trauma enter the mental health fields in greater numbers than those without such traumas it is important to examine the research in this area. 
Early writings explored the connection between personal trauma and career choice. For instance, Menninger noted that a person's career choice is related to motivation, specifically the unconscious motivations of doctors when choosing their respective specialties.19 Menninger indicated that psychiatrists tend to have more negative experiences (e.g., loneliness, rejection) than other medical specialists, and more than the average person. Menninger also noted that a key variable to choosing psychiatry is the mental healing of the self that accompanies the mental healing of others. 
Along these lines, Sussman wrote of the underlying motivations that inspire people to become psychotherapists: "behind the wish to practice psychotherapy lies the need to cure one's own inner wounds and unresolved conflicts." 23 ' P-19 Although both Menninger and Sussman imply that the need to resolve personal issues is associated with people entering the mental health field, available studies on this topic provide inconsistent results. 
The table (see next page) presents studies that have examined trauma in the lives of mental health professionals. Overall, research on the presence of traumatic events in the lives of mental health professionals compared to people in other fields is inconclusive because of a dearth of research and limitations in the methodology of available studies. For instance, some of the studies had small sample sizes, or small response rates, or lacked adequate non-mental health comparison groups, or suffered from potential sample bias or other methodological flaws. 
Logotherapy As Trauma Therapy 
The aforementioned issue of mental health professionals having more personal histories of trauma than non-mental health professionals is inconclusive. However, the issue remains of interest to logotherapists given logotherapy's close association with suffering and its central concept that meaning may be found under even the most negative, unavoidable circumstances, including trauma. Yet, logotherapy's focus has been more on the client, than on the clinician. 
Lantz outlined a logotherapy approach to assist clients who have been 
16
affected by trauma, in part through helping them learn to derive meaning from their traumatic experiences. He noted an important construct in this regard, termed "self-transcendent giving in honor of personal trauma," which is defined as a means by which "a trauma victim gives to the world in a way that is healing to others who have experienced similar traumas or that helps prevent such traumas from occurring in the world in the future." 16' P-244 Lantz, citing several of Frankl's works, concluded that such giving could happen through self-transcendent relationships with nature, a cause, or other human beings. 
Lantz and Lantz described a meaning-centered model for assisting people who have been traumatized: holding the trauma pain (remembering and re-experiencing the trauma), telling the trauma pain (communicating/naming the trauma), mastering the trauma pain (finding a meaningful reason to change congruent with the client's ability level), and honoring the trauma pain (being aware of meaning potentials related to the trauma).17 During the latter phase, the therapist "helps the client to find and actualize a desire to give birth to another's joy and/or to facilitate the cessation of another's pain that is reactive to their empathic understanding of trauma and the trauma pain of other human beings." 17· P-71 Lantz and Lantz cited previous work supporting their position that honoring the trauma aids the client in fostering mastery and control. 
One way that people could "honor" their trauma lies in the decision to enter the mental health field as a specific calling and earmark of selftranscendence. Trauma-related therapy in particular could serve as a means of directly "honoring the trauma pain" experienced in the life of the therapist. 
.... 
0 
c:.,, 
STUDY  POPULATIONS STUDIED  CONCLUSIONS  
Fussell & Bonney (1990)  42 psychotherapists; 38 physicists  Statistically significant differences were found in recall of problematic childhood experiences. Psychotherapists reported higher rates of trauma and/or emotional deprivation.  
Pope &  250 male and 250 female  Regarding physical and sexual abuse histories, 70% of the  
Feldman- clinical and counseling  women and 33% of the men reported experiencing abuse during  
Summers  psychologists  their lives.  
(1992)  
Elliott &  340 female mental health  Mental health professionals reported significantly higher rates of  
Guy  professionals; 2,623 women  childhood trauma (e.g., physical and sexual abuse, parental  
(1993)  working in non-mental health professions  alcoholism, parental psychiatric hospitalization, family member death, and dysfunctional family of origin) than the non-mental health group.  
Krenek & Zalewski (1993)  114 psychologists and 67 psychiatrists; 85 family practice physicians  No statistically significant differences were reported with regard to psychiatric illnesses in the families of these professionals.  
Burton &  100 clergy; 114  Early loss (e.g., birth trauma, serious illness, accident, abuse,  
Topham  psychotherapists; 201 patients  very severe war trauma) was reported by 27% of  
(1997)  assessed for psychotherapy; and 84 engineers and scientists  psychotherapists, while the same degree of early loss was reported in 46% of clergy, 47% of patients, and only 4% of engineers.  
Hiller  45 psychology majors; 59 non- No significant differences were found with regard to psychological  
(1997)  psychology majors not enrolled in a psychology class; and 35 non-psychology majors enrolled in a psychology class  distress, previous exposure to traumatic events, and alcohol use.  

A Mental Health Career as a Response to Personal Trauma 
Support for the applicability of logotherapy to the area of trauma is provided through an examination of logotherapy's tenets. Frankl noted that meaning may be found through three different types of values: a) creative creating a work or doing a deed, b) experiential -experiencing something or someone, and c) attitudinal -the attitude one takes toward unavoidable suffering.7 For example, although a person cannot change their past to erase trauma, people do have the ability to choose how they respond to trauma and may change themselves accordingly.5'7'9 Thus, childhood traumas can be used as excuses in the present, or they can be thought of as challenges to conquer. 5 Frankl stated that "even the helpless victims of a hopeless situation, facing a fate they cannot change, may rise above themselves, may grow beyond themselves, and by so doin~ change themselves. They may turn a personal tragedy into a triumph." 9' P·3 9 
From the logotherapy perspective, if one chooses a career in the field of mental health in response to a history of personal trauma, then this may be a pathway to meaning. In this fashion, people may be drawn into the field of mental health in general and possibly trauma therapy in specific, for as Fabry noted people may feel singularly qualified to assist people who have experienced traumas similar to their own. 4 
However, just because people may choose to enter mental health fields in response to their own traumas does not mean that they should do so. In part, this is because of the rigors of the mental health field and traumarelated therapy. Psychotherapy, and specifically trauma-related therapy, is intense and may impact therapists negatively (e.g., physical complaints, stress).20 Experiences of clients with trauma may affect therapists without such issues simply by continued exposure to the client's traumatic history.20 Alternatively, trauma workers may find that unresolved traumatic issues are tapped by a client's descriptions of traumatic events, and they may experience more ne~ative effects than their counterparts without personal traumatic histories.6' 0•21 These are significant concerns given that a substantial number of mental health professionals have experienced a traumatic life event.3·6 
Directions for Future Research 
Definitive empirical evidence regarding whether mental health professionals have histories of greater personal trauma than non-mental health professionals is lacking. Systematic investigations using larger sample sizes, non-mental health control groups, and solid research designs are needed. Research results may differ depending on the types of comparison groups employed and the types and degrees of trauma studied. Such avenues of research are important as trauma histories may have an impact on career satisfaction and training. 
It is possible to increase our understanding of the impact of traumatic experiences in the histories of mental health professionals through logotherapy. For example, to what extent do mental health professionals with histories of personal trauma experience existential vacuum when compared to their counterparts without such histories? 
Another question particularly relevant to logotherapy researchers is when is it contraindicated for someone who has a history of personal trauma to enter the mental health field? This question has implications for training programs and how clinical students with histories of trauma are educated. If clinicians have not mastered their own trauma, they may experience situations that result in harm, not only for their clients, but also for themselves. For example, people with histories of trauma who experience existential vacuum may attempt to artificially fill this inner void by entering the field of mental health, thereby temporarily filling the emptiness. Indeed, there is a danger that some people experiencing difficulties may attempt to "escape" from life (or from the trauma of their lives) within their profession.8• P-127 However, because their career decision motivation is not authentic in terms of self-transcendence, their decision is not likely to serve as a means of fulfillment. Logic dictates that people with histories of personal trauma should obtain a sufficient degree of mastery over their traumatic experiences and be certain that the choice of mental health as a profession is one that truly suits their unique interests, abilities, and strengths. Systematic research from a meaning-related framework will better inform this issue. 
There are many areas that may benefit from empirical inquiry, particularly by logotherapy researchers: 
• 
Do people self-transcend their past trauma by entering the mental health field? 

• 
Why is it that some people choose to assist others through the field of mental health, while others select different professions or methods (e.g., volunteer work)? 

• 
Are people who receive therapy more likely to overcome/transcend their traumatic experiences? 

• 
What is the impact of training/supervision/support on the effectiveness of therapists with histories of trauma as they learn to work with clients with similar experiences? 

• 
Why do some therapists derive meaning from working with clients with traumatic experiences similar to their own, while others would rather avoid trauma-related work? 


The purpose of this paper was to discuss the relationship of logotherapy and mental health professionals with histories of personal trauma. Much of the information in this area is theoretical or descriptive in scope, and thus further empirical contributions are sought. In this fashion, relevant issues could be debated, modified, and addressed. Logotherapy is a means of understanding the trauma in the lives of mental health professionals in general, and trauma therapists specifically. 
STEFAN E. SCHULENBERG, Ph.D., [SSchulen@olemiss.edu] is an Assistant Professor in the Department of Psychology at The University of Mississippi in University, Mississippi 38677, USA. TERI L. ELLIOTT, Ph.D., is a licensed Clinical Psychologist and international consultant and trainer in children's issues, trauma, disaster mental health, and preparedness planning. JESSICA T. KASTER, M.S., is a Doctoral Candidate in Clinical Psychology at The University of South Dakota. She is currently working at the Lakeland Mental Health Center, Inc. in Moorhead, Minnesota, USA. 
References 
1. 
Burton, M. V., & Topham, D. (1997). Early loss experiences in psychotherapists, Church of England clergy, patients assessed for psychotherapy, and scientists and engineers. Psychotherapy Research, 7, 275-300. 

2. 
Elliott, D. M., & Guy, J. D. (1993). Mental health professionals versus non-mental-health professionals: Childhood trauma and adult functioning. Professional Psychology: Research and Practice, 24, 83-90. 

3. 
Elliott, T. L., Schulenberg, S. E., Kaster, J. T., & Peterson, D. (2002). 


Trauma histories, attachment styles, and mental health personnel: A survey of the International Society for Traumatic Stress Studies (ISTSS). Unpublished manuscript. 
4. 
Fabry, J. (1988). Guideposts to meaning: Discovering what really matters. Oakland, CA: New Harbinger Publications, Inc. 

5. 
Fabry, J. B. ( 1994). The pursuit of meaning: Viktor Frankl, logotherapy, and life (New rev. ed.). Abilene, TX: Institute of Logotherapy Press. 

6. 
Figley, C. R. (1995). Compassion fatigue as secondary traumatic stress disorder: An overview. In C. R. Figley (Ed.), Compassion fatigue: Coping with secondary traumatic stress disorder in those who treat the traumatized (pp. 1-20). Philadelphia: Brunner/Maze!. 

7. 
Frankl, V. E. (1985). Man's search for meaning (rev. ed.). NY: Washington Square Press. 

8. 
Frankl, V. E. (1986). The doctor and the soul (rev. exp. ed.). NY: Vintage Books. 

9. 
Frankl, V. E. (1982). Psychotherapy on its way to rehumanization. In 


S. A. Wawrytko (Ed.), Analecta Frankliana (pp. 341-351 ). Berkeley, CA: Strawberry Hill. 
10. 
Frankl, V. E. (1997). Viktor Frankl-Recollections: An autobiography. (Joseph and Judith Fabry, Trans.). NY: Insight Books. 

11. 
Fussell, F. W., & Bonney, W. C. (1990). A comparative study of childhood experiences of psychotherapists and physicists: Implications for clinical practice. Psychotherapy, 27, 505-512. 

12. 
Gould, W. B. (1993). Viktor E. Frankl: Life with meaning. Pacific Grove, California: Brooks/Cole Publishing Company. 

13. 
Hiller, M. D. (1997). The "major" question: Do psychology majors cause sample bias in university based psychological research? 


Unpublished master's thesis, University of South Dakota, Vermillion. 
14. 
Klingberg, H. (2001 ). When life calls out to us: The love and lifework of Viktor and Elly Frankl. NY: Doubleday. 

15. 
Krenek, R. J., & Zalewski, C. (1993). Psychiatric illness in families of mental health professionals: Relationship to career choice and selfperceived therapeutic variables. Journal of Social Behavior and Personality, 8, 439-452. 

16. 
Lantz, J. (1996). Logotherapy as trauma therapy. Crisis Intervention and Time-Limited Treatment, 2, 243-254. 

17. 
Lantz, J., & Lantz, J. (2001 ). Trauma therapy: A meaning centered approach. The International Forum for Logotherapy, 24, 68-76. 

18. 
Long, J. L. (1997). Logotherapeutic transcendental crisis intervention. The International Forum for Logotherapy, 20, 104-112. 

19. 
Menninger, K. (1957). Psychological factors in the choice of medicine as a profession. Bulletin of the Menninger Clinic, 21, 51-58, 99-106. 

20. 
Miller, L. (1998). Our own medicine: Traumatized psychotherapists and the stresses of doing therapy. Psychotherapy, 35, 137-146. 

21. 
Pearlman, L. A., & Maclan, P. S. (1995). Vicarious traumatization: An empirical study of the effects of trauma work on trauma therapists. Professional Psychology: Research and Practice, 26, 558-565. 

22. 
Pope, K. S., & Feldman-Summers, S. (1992). National survey of psychologists' sexual and physical abuse history and their evaluation of training and competence in these areas. Professional Psychology: Research and Practice, 23, 353-361. 

23. 
Sussman, M. B. (1992). A curious calling: Unconscious motivations for practicing psychotherapy. Northvale, NJ: Jason Aronson, Inc. 




The International Forum for Logotherapy, 2003, 26, 110-113. 
MEANING-CENTERED LEADERSHIP IN HEALTH CARE 
Patricia L. Starck 
The system of health care in the United States continues to suffer from numerous problems. A report issued by the Institute of Medicine in 1999,6 gave the startling statistic that up to 100,000 patients die every year because of medical errors. In fact, another report from the federal government ranked various activities according to the total lives lost per year, and determined that bungee jumping and mountain climbing are safer than health care. One of the ways to address this crisis in health care is being explored by the Memorial Hermann Healthcare System (MHHS) in Houston, Texas. The popular proclamation of the 90's that "health care is a business" is being replaced with "health care is a ministry." MHHS has established an Institute for Spiritual Leadership, which trains leaders and managers to get in touch with their human spirit and rise to higher levels of commitment. Much of the Spiritual Leadership is akin to the ideas and ideals of Viktor E. Frankl, M.D., Ph.D. Therefore, the purpose of this article is to discuss how the work of Frankl can be used to help healthcare leaders discover new meaning in their daily work and to create an organization of spiritual excellence. 
I have called this new focus "meaning-centered leadership." Most professionals who are in health care started with a purpose or calling, such as to alleviate human suffering and to make a difference in the world. No matter the area, health care leaders will touch the lives of many people who may never know the executive by name. As professionals, we are bound together by a commitment to serve others. We often put this cause above our own personal needs. For example, nurses often work extended hours if there is a shortage of personnel. 
How would one go about transforming healthcare institutions into a spiritual organization? This is the ambitious goal of the Spiritual Leadership Institute. I believe the teachings of Frankl are an essential foundation in this endeavor. It starts with individuals, expands to the leadership group, and then hopefully to the entire institution. 
Frankl's premise was that humans have three dimensions: 
Physical  or  Soma  
Mental/Emotional  or  Psyche  
Spiritual  or  Noetic/Soul  

The spiritual dimension is built on the concept of the human spirit, which is an individual's inner essence. It can be seen easily in children whose human spirit is not yet burdened with constraints from our society. It can be seen in adults who overcome unbelievable odds or in what Frankl called the "defiant power of the human spirit." 
James and James (1991) described the human spirit as having seven basic urges.5 These urges and what is needed by each are: 
To live requires Hope 
To be free requires Courage 
To understand requires Curiosity 
To enjoy requires Enthusiasm 
To create requires Inspiration 
To connect requires Caring 
To transcend requires Openness, faith 
Frankl (1984) prompted us to ask, "Why am I here?" "What am I supposed to accomplish?" "What is the purpose of my life?" "Now that xxx has happened, how shall I respond?" 3 
In working with patients, Frankl developed an approach to such life puzzles called logotherapy (logos = "meaning"). He advocated three ways of finding meaning: (a) by tasks or creative works accomplished, (b) through experiences, and (c) by an attitude adopted toward a fate that cannot be changed. He also gave us techniques, but he emphasized that a logotherapist should use improvisation depending upon the patient and the circumstances. Socratic dialog probes with questions such as "What if .... ?" 
To further the research using logotherapy, there are a number of instruments developed and tested by practitioners from several disciplines. These include the following: 
The Purpose in Life test (PIL) James Crumbauih & 
Leonard Maholick 
The Seeking of Noetic Goals test (SONG) James Crumbaugh 1 
Logotest Elizabeth Lukas7 
Meaning in Suffering Test Patricia L. Starck8 
Life Purpose Questionnaire (LPQ) Robert Hutzell4 
These instruments could be used within an organization to help individual employees grow and develop as meaning-seeking human beings. 
Frankl's approach to life can be used to face the many challenges that health care leaders encounter. Meaning-centered leadership means maintaining strength of the human spirit in the world of crushing stress. It makes us search for something positive or something we can learn that is meaningful and may help us to improve in the future. 
The benefits of meaning-centered leadership include experiencing a call and being excited about the mission, having tools to survive in times of crisis, and being able to deal with conflicts and tough problems. These skills are helpful when assisting others to cope with disappointment, change, or failure. Meaning-centered leadership also emphasizes the need to mentor others and to do succession planning. These experiences can be meaningful to both mentor and mentee. 
Frankl's emphasis on attitude has important application to managing personnel issues. The delivery of health care is a difficult job in today's environment. Many caregivers are working overtime, working with short staff, being asked to do more and more with less and less. Negative attitudes toward work spill over to personnel conflicts and even spill over to relationships with the patienVfamily. Being short-tempered and irritable with others is often seen in those who are supposed to be patient and understanding. Leadership needs to challenge these negative attitudes and inspire caregivers to rise above situational problems and create an attitude that is positive and healthy. For example, "I know we are short staffed, but I am here to do the very best I can, and to touch the lives of those I encounter-patients, family, and my fellow co-workers-so that they feel better as a result of my being here. I choose to be pleasant, helpful, and caring." 
Leadership training might include emphasis on finding meaning in work, and using Frankl's precepts to foster development of employees. Frankl used "Socratic dialog" as a means of becoming aware of the true evaluation of self and of one's potential. Socratic dialog might be questions to the caregiver, such as, "If you were the patient in this busy emergency room, what would you want the staff to say to you if the staff knew it would be a long wait until you see a provider? Would you want them to keep telling you it will be "soon" or would you want them to tell you the truth, that it will likely be a several hour wait? Can being honest with patients give you the same work satisfaction as giving false reassurance?" 
Frankl's concept of the "defiant power of the human spirit" can be useful in challenging health caregivers and management to find new answers within a health care system that needs much improvement. When one refuses to accept the defeatist attitude, but tries to make positive change no matter how small, the organization can become excited about steering a new course within one's own area of operation. 
Health care administrators and educators can capitalize on Frankl's belief that the primary motivation of humans is to seek for meaning and purpose. Health care careers offer the chance everyday to make a difference in the lives of others. It is meaningful work that transforms the lives of those we touch. 
Self-transcendence, which Frankl defined as getting outside the self for a cause greater than the self, can also appeal to new recruits into health careers as well as those already practicing. The ethics of health care call one to a higher standard than self-interest. Reminding ourselves of our commitment periodically can be a moral booster for staff. 
In conclusion, meaning-centered leadership can be very effective in the health care industry, which today has a plethora of problems. Frankl has provided a framework which can be used by leaders to make the work of health care more meaningful, which in turn, improves performance. As a whole, the organization can become a place of spiritual excellence. 
PATRICIA L. STARCK, DSN, RN [School of Nursing, The University of Texas Health Science Center, Houston, Texas 77030, USA] is the John P. McGovern Distinguished Professor and Dean of the UT School of Nursing and a Dip/ornate of The Viktor Frankl Institute of Logotherapy. 
References 
1. 
Crumbaugh, J. C. (1977). The Seeking Of Noetic Goals test (SONG): A complementary scale to the Purpose In Life test (PIL). Journal of Clinical Psychology, 33, 900-907. 

2. 
Crumbaugh, J. C., & Maholick, L. T. (1976). Purpose In Life test. Abilene, TX: Viktor Frankl Institute for Logotherapy. 


3. Frankl, V. E. (1984). Man's search for meaning: An introduction to /ogotherapy. Boston: Beacon Press. 
4. Hutzell, R. R. (1989). Life Purpose Questionnaire. Saratoga, CA: Institute of Logotherapy Press. 
5. James, M. & James, J. (1991 ). Passion for life: The psychology of the human spirit. NY: E. P. Dutton. 
6. 
Kohn, L. T., Corrigan, J. M., & Donaldson, M. S. (Eds.) 1999. To err is human: Building a safer health system. Institute of Medicine. Washington, D.C.: National Academy Press. 

7. 
Lukas, E., & Preble, J. (1989). Logotest manual. Saratoga, CA: Institute of Logotherapy Press. 

8. 
Starck, P. L. (1985). The Meaning in Suffering Test. Berkeley, CA, Institute of Logotherapy Press. 


The International Forum for Logotherapy, 2003, 26, 114-118. 
INTRODUCING NEW DIPLOMATES IN LOGOTHERAPY 
AND THEIR QUALIFYING WORK FOR THE DIPLOMATE CREDENTIAL 

Fernanda Papaterra Limongi, M.A. 
Mrs. Limongi is a Speech Pathologist and works full time in her private Clinic in Sao Paulo, Brazil. She is the author of three workbooks on Language and Cognitive Skills and is a member of the National Committee of Speech Fluency in Brazil. A frequent presenter at national conferences, she has also presented her work at international forums: Amsterdam (1998), Montreal (2001 ), and Dallas (2003). 
THE PSYCHO-PHYSICAL CONNECTION IN SPEECH PATHOLOGY: USING LOGOTHERAPY CONCEPTS IN REHABILITATION 
Abstract of Dip/ornate project: Thanks to Viktor Frankl, we can now understand that there is a strong relationship between health and healing, and the personal attitude each one of us brings to facing life and its challenges. According to Dr. Lukas, health and healing are related to the plenitude of meaning of our existence. If there is no meaning, both physical and psychic health can be at risk. 
This paper shows how people can participate in their recovery. The examples cited are mainly related to my professional area, Speech Pathology and Therapy. It also intends to emphasize the importance of the patient's attitude and cooperation in treatment; to discuss the mind/body relationship; and, to describe some concepts of logotherapy in order to demonstrate how they can be used in rehabilitation. 
Preceptor: Ann V. Graber, Ph.D. 
Fernanda Papaterra Limongi, Telephone: 55 11 3044-0929 E-mail: fplfono@osite.com.br 
114 

Ricardo Bianco, M.A. 
A recent Diplomate in Logotherapy, Ricardo Bianco started his career as a student of Mechanical Engineering at the Maua School of Engineering in Brazil. This was followed by a five-year program in pastoral counseling at the Humberto de Campos Spiritual Center in Sao Paulo. After subsequently completing a bachelor's degree in Economics at the Pontifical University of Sao Paulo, Ricardo entered the corporate finance/consulting world, working with major corporations in twenty countries and with many 
different cultures. While obtaining a master's degree in Counseling and Clinical Psychology at Boston College, he was employed as a Career Counselor at the Massachusetts Institute of Technology (MIT) for two years. Since earning the MA, Ricardo has been working with adult clients diagnosed with major mental illnesses at the Schiff Day Treatment Center, which is affiliated with the Department of Psychiatry and Psychology of Harvard Medical School. This fall, Ricardo will attend a doctoral program in clinical psychology at Massachusetts School of Professional Psychology (MSPP). He will be working with clients in a multicultural environment, specializing in bio-psycho-social psychology. 
MEANING-CENTERED THEORY (LOGOTHERAPY) APPLIED TO CAREER DEVELOPMENT: A PHILOSOPHICAL DISCUSSION 
Abstract of Dip/ornate project: This paper focuses on the great significance of applying meaning-centered theory, as portrayed in Viktor Frankl's logotherapy, to career counseling. Most career development theories address the individual's career issues in a fragmented way, and very rarely prompt the person to seek a deeper understanding of the Self, and how it relates to finding one's various purposes as a human being. 
Despite the difficulties of life, parents and educators should be asking young people the questions that would initiate the pursuit of meaning as soon as possible in life, so that the focus of their energies can be directed into paths that "appear to be meaningful, not meaningless." 
To that end, the author of this study, a former career counselor at MIT and avid student of Viktor Frankl's logotherapy, is presenting this philosophical discussion of meaning-centered theory applied to career development. 
Preceptor: Ann V. Graber, Ph.D. 
Ricardo Bianco, Telephone: 508-877-0823; E-mail: Stlbianco@aol.com 
115 

Luiz Carlos Dolabella Chagas 
A native of Brazil, Luiz C. Dolabella Chagas graduated as an engineer from the Federal University of Minas Gerais {1963). Subsequently he studied philosophy and was the Ford Foundation grantee of The International Writing Program at the University of Iowa, USA {1969-1970). While engaged in engineering, he also wrote novels. In 1997 he started the translation of The Urantia Book from English to Portugese, and to give presentations on this inspired work. Having earned 
his Associate credential in logotherapy {2002), comparing Viktor Frankl's perception of "ultimate meaning" with the Urantia material was a natural theme for Luiz. 
THE "ULTIMATE MEANING" OF VIKTOR FRANKL 
Abstract of Dip/ornate project: During his entire professional life, Viktor Frankl was balancing his two roles on a razor's edge: Viktor Frankl, MD, the psychiatrist, on one hand, and Viktor Frankl the deeply religious man on the other. By necessity he was guarded and tried to keep his religious views personal and private. 
It was only after Viktor Frankl retired and his death was approaching that he clearly stated what he thought and believed. In his last book, Man's Search for Ultimate Meaning (published in 1997, the year of his death), he finally told us what he really meant by "Ultimate Meaning." He was referring to things related to the soul. THIS IS THE DOOR TO BE OPENED HERE. 
Coming in contact with The Urantia Book provided deeper insights and understanding of concepts like happiness, personality, mind, soul, spirit, and others addressed by logotherapy for this writer. This study compares Franklian teaching on these concepts with the teachings on the same concepts espoused in The Urantia Book. Particular attention is given to enlarging our perception of the somatic plane, the psychic plane, and the noetic plane. By expanding our awareness of the meaning of life, viewing conscience as an integrative tool, powerful therapeutic interventions can be developed. 
Preceptor: Ann V. Graber, Ph.D. 
Luiz Carlos Dolabela Chagas, E-mail: dolabelachagas@terra.com.br 
Dr. Emina Karamanovski 

Emina Karamanovski is an expert on using emotions at their fullest potential. Although she has a medical degree, she doesn't practice medicine but, rather, coaches people to use their emotional intelligence to restore their wellbeing and inner harmony. She researched concepts of emotional fitness and pioneered the development of the Emotional Fitness Program, which she teaches through seminars and workshops in Dallas, Texas. 
EMOTIONAL INTELLIGENCE AND LOGOTHERAPY: AN INTERFACE 
Abstract of Dip/ornate project: Emotions are a human characteristic obvious, but difficult to explain. The human spirit, likewise, is a human characteristic -obvious, but also difficult to explain. The intention of this project is to show the interconnection between the two and, consequently, to create an awareness of an interface between emotional intelligence and logotherapy. 
Frankl suggests that at the core of our being lies the human spirit through which we express our authentic self. We live our lives, internally guided, searching for circumstances that stimulate our uniqueness to unfold; and, we recognize those stimuli when we emotionally react to them. Emotions are messengers from our inner guidance. Emotional fitness is a state of mental agility, which provides the ability to respond to emotions with awareness and choice. Our search for meaning reflects our inner need to be engaged in life emotionally in a unique way. 
The research done throughout the creation of this project led to the discovery of the three levels of personal consciousness, the anatomy of emotions, and the interconnectedness of emotional intelligence and logotherapy. 
Preceptor: Ann V. Graber, Ph.D. 
Dr. Emina Karamanovski, Telephone: (972) 478-2794 E-mail: eminafriend@aol.com 
117 
Arno Steen Andreasen, D. Min. 

Pastor Arno Steen Andreasen was born in Denmark but moved with his family to the United Kingdom in 1998 to be involved in pioneering church work. 
His search for meaning led him through different kinds of jobs from financial adviser and boarding school teacher to leadership positions in adult education and television. These work situations provided opportunities for initiating and developing projects, which have served him well subsequently. 
Going beyond the Diplomate credential in 
Logotherapy, for his doctoral project in Pastoral Counseling Arno developed a training manual in logotherapy, which is now offered as a 160-hour course entitled "Logotherapy and Spirituality." It is offered as classroom teaching and distance learning. 
HOW TO DEAL WITH THE STRESS OF LIFE THROUGH LOGOTHERAPY 
Abstract of Dip/ornate project: It has become fashionable to be 'stressedout' -it sounds better than being depressed, or losing faith or hope. But the condition is too serious to become just the 'in' thing for people to say when they want to impress others with their dedication to their job or family. 
This project was born out of my personal experiences of observing a close family member suffering years of extreme stress due to clinical depression. These observed experiences raised many questions for me, and lit the passion to find some way of easing the stress of depression. Thus, the aim of this diplomate project is to explain common features of stress and demonstrate how logotherapy can be of help to those suffering from the stress of depression. To that end, I developed the following new tools: 
1. 
The Logoplanner is a tool for the use of counselors to help clients deal with the stress of everyday life. 

2. 
The Energy-Draining Triad can be used to help clients to identify their main emotional struggle. 

3. 
Trigger Basket for the Development of Bad Habits suggests a theory that can help clients to understand what has led them to a negative spiral of bad habits and addictions. 

4. 
The Healing Journal helps the counselor to implement the Alternate 


Diagnosis. These tools enable me (and others who choose to use them) to accomplish dealing with the stress of life through logotherapy. 
Preceptor: Ann V. Graber, Ph.D. 
Arno Steen Andreasen, 6 Arkley Road, Woodhall Farm, Hemel Hempstead, Herts HP2 7JT, UK. Telephone: +441442 398161; E-mail: arno@418.org.uk 
ISSN 0190-3379 IFDDL 26(2)65-124(2003) 
The International Forum for LOGOTHERAPY  
Journal of Search for Meaning