Pastoral Care and Counselling

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Konseling pastoral merupakan sebuah orientasi konseling (bukan mazhab teoretis) yang menekankan
keterbukaan untuk melakukan penggalian (termasuk menoleransi misteri/ambiguitas) persoalan spiritual dan religius (misalnya, konsep Tuhan) pada klien serta antara klien dan konselor, dalam hal mana persoalan tersebut boleh dipandang sebagai akar masalah kehidupan sehari-hari....  Perlu juga dipertimbangkan pendapat Foucault (1979/1994) yang menyatakan bahwa istilah “pastoral” sangat bersifat paternalistis, sehingga apa pun wacana pastoral (termasuk dalam konseling pastoral) hanyalah merupakan diskursus kekuasaan. Foucault mengamati bahwa hal tersebut terlaksana dalam taraf makro politik pemerintahan dalam wujud pemaksaan pemikiran teologis mengenai “penggembalaan” (sheperding). Oleh karenanya, konselor pastoral patut mewaspadai tindakannya sendiri, apakah mensubordinasi kebebasan dan otentisitas diri (keaslian, penguasaan diri) konseli ataukah tidak.

This article presents a general view of the topic of grief by defining the common terminology, discussing the nature and types of losses, listing the variety of grief reactions, and describing the factors that determine the severity of bereavement. This article also addresses the question of morbidity and mortality of grief, throws a light on the emerging topic of traumatic grief where elements of trauma and a devastating loss are both present, and finally reviews the steps toward healing and grief resolution. Throughout the article, a special emphasis is given to the communal, spiritual, and cultural aspects of mourning and, toward the end, a few suggestions are offered to the caregivers who are involved in grief and bereavement counseling.

Using social capital theory as a framework, the authors examined data from the Educational Longitudinal Study (ELS: 2002) to examine how student contact with high school counselors about college information and other college-related variables influence students’ college application rates. In addition to some college related variables, the number of school counselors, and student contact were significant predictors of college application rates.  Implications for school counselors and counselor training are included.

I presented my paper, " PAULINE PNEUMATOLOGY IN PHILIPPIANS: REDEMPTION, FELLOWSHIP, AND SERVICE,"  on Wednesday, July 03 in the Pontifical Gregorian University's room Lucchesi 210. This lecture was a part of the Paul and Pauline Literature program unit (chairs, Edward Pillar and Kar-Yong Lim) at the 2019 International Meeting of the Society of Biblical Literature (SBL) in Rome, Italy (July 01-05, 2019). The Pontifical Biblical Institute and the Pontifical Gregorian University were the host institutions.

Description:
The unit provides a forum for presentation and discussion of original scholarly research on all facets of the interpretation of the Pauline Corpus in the New Testament. This includes consideration of exegetical, socio-historical, history of religions, theological, literary, history of interpretation, and methodological questions.

Call for papers:
The unit provides a forum for presentation and discussion of original scholarly research on all facets of the interpretation of the Pauline Corpus in the New Testament. This includes consideration of exegetical, socio-historical, history of religions, theological, literary, history of interpretation, and methodological questions. Papers that focus on how the cultural experiences of present-day readers contribute to a fuller understanding of texts are also encouraged.

This essay is slated to appear in the festschrift for Alan Culpepper in Brill's Biblical Interpretation Series (2018), Anatomies of the Gospels and Beyond, edited by Mikeal Parsons, Elizabeth Stuthers Malbon, and myself. This essay applies Cognitive-Critical Biblical Analysis to the human development of material behind the texts of Paul's writings as a complement to those who have worked on the material in front of biblical texts, as Alan Culpepper has done with Gospel traditions.

This essay discusses the basis for Paul’s pastoral concern through the study of the language, rhetoric, and themes Paul uses to refer to the church and his own responsibility in relation to it. The aim of this paper is to analyze this body of evidence within the Pauline letters in order to better understand Paul’s pastoral expectations for his congregations, the nature of Paul’s pastoral responsibility, and the contours of his pastoral concern. Paul’s use of the language of progress, maturity, and growth with respect to the church reveals that he understands that salvation is not a punctiliar event but continuous. Paul’s pastoral role is that of a parent who longs for a child’s development and maturation; his task is to assist the church on their journey of faith. Paul’s frequent use of the rhetoric of “being worthy” reveals that he considers the congregation’s conduct to be of vital importance. The reason for this is the reality of the gospel of Jesus––those who accept this gift must also live in a manner worthy of it. The language of “calling” reveals that the power of the gospel enables Gentiles to become part of Israel, whom God called and elected to be his own people; God’s people are to be holy as he is holy, and consecrated to his service. Paul also uses a sacrificial metaphor to describe the church, revealing his desire to present the church as a perfect and pleasing offering to God. By observing Paul’s thanksgiving for his churches, one can observe what Paul values most, and what he wishes to promote in his communities. The phrase “faith and love” appears most often in Paul’s thanksgiving, revealing Paul’s concern for the church to continue and progress in a faith that is enacted in love. Finally, Paul’s rhetoric of seeing the church as the grounds for his boasting in Christ reveals his joy in seeing the progress of his churches, who receive the word of God with joy, who endure under persecution, and who live as God’s children in the world like stars shining in the night sky. The language Paul employs is highly illuminating for understanding his view of the church’s identity and mission, as well as his own pastoral role with respect to the church. Paul has a vision of what the church should be, and an understanding of his role in fulfilling that vision. Inevitably, attempts to engage with Paul’s pastoral concern and responsibility will lead to a better understanding of his thought and writings, and yield practical insights for the modern pastor that will contribute to a more Biblical vision of pastoral care.

The first part of this article already published in 'International Journal of Practical Theology' dealt with the theory of praxis in general describing different approaches in pastoral care and various methods in theological reflection. And it ended with a question is there any  ‘theological method’ that could be called specifically ‘Indian’. Part II proceeds from this clue to explore the growth, Sitz im Leben, content and the unique characteristics of Practical Theology in Indian context.

Secular arabic traditions have emphasized the potential of dreams to foretell the future.  Sometimes the prediction is seen as obvious and on other occasions elaborate systems of symbolic translations were consulted such as the tenth century Oneirocriticon of Achmet.
    In Islam, many of the foundations of the Koran were revealed to Muhammad in dreams. Muhammad ordered the practice of adhanthe daily call to prayer from the minarets and a central ritual of Islam to this day after one of his followers dreamed of it. The split of Islam into the conflicting factions of Sunni and Shi'ite was based partly on a dream of Mohammed, which the Sunnis used to justify their rights as his successors.
    The autobiographies of Muslim rulers often contain extensive dream diaries and examples of decisions obstensibly based on dreams.  When the Shah of Iran was deciding whether to seek a loan from Russia, he dreamed that a famous theological figure dressed in primitive Muslim garb approached the Shah and threw at his feet a sack containing gold and silver.  The interpretation of this dream was that the Shah shouldn't make any new loans with unbelievers but should trust that fellow servants of the faith would restore his finances. Sadam Hussein reported dreaming that Allah told him to enter and take back Kuwait just before the first Gulf War. Before the second Gulf War, he reported a dream that a snake came upon his path but he chopped off it’s head with a sword which he interpreted to mean western invaders would be vanquished.
    Because of this emphasis on dreams as foretelling the future rather than arising from the past, Arabs who are having PTSD nightmares of an event occurring each night--such as Kuwiati survivors of the Iraqi invasion or Iraqi survivors of the American invasion--experience even more anxiety over whether this will indeed occur again than dreamers in other cultures.
    The positive side to this emphasis on dreams foretelling the future happens when oppressed people dream of positive outcomes.  These are a source of much inspiration in arab society, while in western traditions they would be dismissed as "wish fulfillment" without the beneficial impact.
    We  collected dreams associated with events of the Arab Spring and discuss how they inspired and guided those taking part, and what dreams right now may have to offer the reshaping of the Arab world.

The Classification and Statistical Manual of Extrasensory Experiences (CSM-EE) is a classification of extrasensory experiences (i.e. telepathy, clairvoyance, mediumship, precognition, synchronistic events, etc.) with associated criteria designed to facilitate more reliable classification. CSM-EE assists in identifying like experiences that are similar in phenomenology, but otherwise widely differ in narrative due to culture, language, and religious/spiritual belief. Whereby, the CSM-EE can assist in accurate classification and is therefore a valuable resource for clinicians and students, and a valuable reference for researchers, dealing with extrasensory experiences in a wide diversity of context. The criteria and associated phenomenological features and specifiers serve in part as a textbook for students who require a well-structured method to understand and classify extrasensory experiences as well as for experienced professionals encountering these experiences for the first time.

Resumen:

La escena originaria de lo que  en la tradición judeocristiana merece ser llamado inspiración es la de la creación del hombre; un acontecimiento que en el relato del Génesis se nos presenta bajo dos versiones (una, como último acto de la obra de seis días, en la que por cierto se omite la escena del insuflado o inspiración de aire, y otra, como primer acto de todo el resto de la creación, pero esta vez subrayando expresamente la creación por el exhálito divino), y con la distinción característica entre un primer proceso de modelado del barro y un segundo de soplado. Aquí el lector del Génesis se encuentra con el inspirador, el soberano de la creación, como una figura de perfil ontológico claramente definido: Él es el primer fabricante todopoderoso. El inspirado, por su parte, sale al escenario de la existencia como el Primer Hombre, el prototipo de un género susceptible de recibir inspiraciones. El relato bíblico de la primera exhalación reproduce la visita originaria del espíritu a un medio que le da acogida.
Cuando Dios, el Señor, hizo la tierra y el cielo, no había todavía en la tierra arbusto alguno del campo ni había brotado ninguna hierba, porque Dios, el Señor, no había hecho todavía llover sobre la tierra, ni existía hombre que cultivase el suelo y sacase de la tierra el agua con que regar la superficie del suelo. Entonces Dios, el Señor, formó al hombre del polvo de la tierra, sopló en sus narices un hálito de vida, y el hombre se convirtió en un ser viviente.

Inspired by the bestseller book REAL CHRISTIANITY, this book attempts to restore Authentic Faith. Published on June 1, 2018, Dr. Guzman dedicates this spiritual guide to all Christians who have the earnest desire to become "Children of God." *****Pages 7 to 34 are excluded for COPYRIGHT INTENT*****.
OUR CHRISTIAN EDUCATION SHOULD ALWAYS have a responsibility not only to nurture members but also to evangelize and revive. This 3-month Bible Study series is a spiritual awakening for all Christians in order to build a real foundation in Christian life. This is a back-to-the-basic bible study series. This means that we are to recapture the fundamentals of Original Christianity. Every lesson is aimed to evangelize, revive, and nurture our people. Authentic faith should be restored. Christian faith has already been derailed by an anti-Christian culture which eclipses the manner of becoming an authentic Christian. Many of us became Christians, NOT OF THE STANDARD SET BY CHRIST. We joined the church without the real foundation of Christian faith. Spiritually, we never had encountered Grace in the person of Jesus Christ. We never had experienced regeneration; the reason why we remain "Christians-only-in-name." Faith is not inherited; it is experienced. Faith is not earned by good works; it is by Grace (Ephesians 2:8-9). Faith is the fruit of change: from an old nature to a new creation. Faith is the result of the feeding of the word, conviction of guilt, repentance, cleansing, and forgiveness of sins.

La visitación pastoral tiene características propias que la diferencian de una visita social, promocional, administrativa o casual fuera de la iglesia. Esta tiene
el propósito intencional de animar y fortalecer la fe de los creyentes a través del diálogo, el estudio de la Palabra y la oración en un significativo un momento
espiritual. Por lo tanto, en el presente estudio primero se describe el fundamento bíblico, luego se destaca la importancia de la visitación y el apoyo laico en esta
obra según Elena G. de White. Finalmente, se propone un plan de ejecución para llevar a los líderes al compromiso de discipular a su feligresía.

This is the second issue of Inservimus, the Ph.D. student journal of Southeastern Baptist Theological Seminary. I served as Vice President of the Inservimus student group as well as the graphic designer of the journal. This issue contains articles encompassing the gamut of Ph.D. study programs at SEBTS—from biblical studies to applied theology. Articles in this issue include: "With the Grain of the Text: The Hermeneutics of Non-Violence in the Writings of Michael J. Gorman;" "YHWH Is There: Ezekiel 40–48 as a Background for John’s Temple Christology;" "A Case for the Dialogical Model in North American Evangelical Contextualization;" "The Metaphysical Image: An Analysis of the Septuagint’s Impact on the Imago Dei;" "Overcoming Discouragement in Ministry;" and "True Knowledge Leads to Godly Living: In Pursuit of a NT Theology of Godliness."

Help and relief in the body, comfort and consolation in the spirit means, pay attention to the whole person of the patient, in his global reality, realizing not only of all its physical, psychological, relational, social and spiritual. The partner wild with pleasure to learn in order to be close to the sick, to be able to offer them a' presence of love and competent service. It is important for every person to know what are the motives of the act while carrying out a visit, which is a true' therapeutic ministry. Aware that, by the patient is not going to spend a bit 'of time, let alone to vent on him our problems and our concerns: in fact, already has enough and not add more. All the sick wherever they are, living situations of suffering, still await a visit from the aid, relief, comfort and consolation, in body and in spirit.

This paper explores the concept of meaning as a focus area for expanding core values and practice realities in social work. By focusing on helping clients develop a sense of meaning and purpose in their lives, social workers can help clients maximize their personal and cultural strengths in the service of meeting their developmental and social aims. A case example is used, and concepts discussed are applied in the area of finding meaning in life.

The psychology of forgiveness has primarily focused on intrapersonal forgiveness in response to an interpersonal offense. Clearly, the study of the supernatural, including God’s forgiveness of people, is a
process beyond scientific study. However, psychological scientists can study how people respond to perceptions of God’s forgiveness and what happens when people forgive others or themselves. Forgiveness of others has resulted in health and relationship benefits. More recently, psychologists have considered the benefits of self-forgiveness.
Self-forgiveness is different from forgiving others, because in self-forgiveness a person is usually attempting to rid oneself of guilt
for having harmed another rather than forgiving another for the harm received. This article will review the concept of forgiveness, studies about forgiveness and health, and studies related to psychological
interventions. In addition, it will also review studies that have a direct or indirect link to Christian spirituality.

This is a study about the relationship between sin and believer in special after conversion. The monograph presents how three traditional confessions assume the reality of the sin after conversion, in addition in the second chapter there is an exegetical approach to 1 Corinthians 3:1-4 in order to explain "carnal Christian" if something like that is possible. Finally, in chapter three appears some pastoral ideas in how handle the sin in Christians.

This dissertation explores the views, attitudes and experiences of four accredited therapists working in Ireland in relation to crying in front of a client. Only a handful of publications have dealt with the subject directly and this void in the literature necessarily impacts upon how training programmes address the topic. Research efforts so far have mainly used quantitative measures to investigate the phenomenon, with the exception of Waldman’s (1995) qualitative study. These enterprises have confirmed that some counsellors do cry in client sessions, though some do not, and that a number of factors may determine the responses of practitioners. This additional qualitative enquiry is guided by the evident need to gather more specific data about how therapists actually think in the moment and about how they manage experiences of emotional intensity that could lead to their crying. The researcher also wanted to find out whether therapists’ theoretical perspectives affected their thinking about crying in the context of their work. The important issue of transcendent tears, omitted from most previous discussions, is also examined. Interpretative Phenomenological Analysis was chosen as the most suitable method for addressing these areas, through on-to-one interviews. The interviews revealed the crying behaviour of participating counsellors to be an extremely complex phenomenon, touching upon many significant aspects of the therapeutic process. An important distinction between tearing-up and a full crying episode emerged, in which the former behaviour was accepted by participants as part of counsellor congruence and empathy. Issues are identified for consideration by training institutions and implications for the supervisory process and therapist self-care are assessed. It is hoped that this research will go some way towards distinguishing between helpful and unhelpful forms of crying as well as normalising this mode of emotional expression as a legitimate form of self-disclosure, when situationally appropriate, for therapists in the course of their clinical work.

Il s'agit d'un travail comportant un premier temps d'analyse d'un corpus constitué de 12 interviews d'équipes d'aumônerie hospitalière, présentes dans 4 diocèses de la région des Pays de la Loire, dans l'Ouest de la France ; de 5 interviews des responsables diocésains (aumônerie hospitalière et/ou pastorale de la santé) de ces mêmes diocèses (+ 1) ; des projets écrits de chacune de ces équipes. Pour des raisons de confidentialité, les interviews ne sont pas mises en ligne.
L'analyse du corpus manifeste quelques caractéristiques de l'ecclésialité de ces équipes ainsi que ce qui la construit au fil du temps. Là s'en racine l'hypothèse de travail développée dans les deux autres parties de la thèse : pratiques partenariales et relations de compagnonnage peuvent qualifier de manière neuve des modes d'être et de « faire Eglise » particulièrement adaptés à la contemporanéité de la société française (laïque, multiculturelle et multireligieuse).
Un second temps d'analyse anthropologique et sociologique conduit à articuler une conception du partenariat comme témoin de la mutation d'un modèle social, avec l'évènement que fut la publication de Gaudium et Spes. Celle-ci, en effet, autorise la prise en compte d'un rapport partenarial Eglise-société, témoin d'une mutation ecclésiale.
La pluridimensionnalité du concept de compagnonnage, la distinction que j'opère entre relation d'accompagnement et relation de compagnonnage conduisent à mettre en évidence la pertinence, pour l'individu que façonne d'une certaine manière la société contemporaine, d'entrer dans des relations de compagnonnage.
L'exposition ecclésiologique de la troisième partie de cette thèse a été suscitée, pour une part, par la perspective historique de D. Bosch. Revisitant les divers paradigmes missionnaires au cours de l'histoire de l'Eglise, il fournit un modèle de réflexion éclairant la référence au « nouveau » comme dynamique de genèse où l'imprévu, l'inédit, peuvent apparaître non sous le mode de destruction de l'ancien, mais sous mode de surgissement de réalités neuves.
J'ai voulu que cette perspective dynamique soit la colonne vertébrale de la recherche théologique dans un aller-retour du corpus aux Ecritures, intégrant la dimension historique et l'aujourd'hui de la contemporanéité. J'ai fait le choix de cette articulation plutôt que celle de la succession des approches : sciences humaines, exégèse, histoire de l'Eglise, théologie. Elle me semble plus adaptée au sujet que je traite dont la pointe réside dans le fait
- qu'exprimer une identité ecclésiale au travers de pratiques partenariales et de relations de compagnonnage, montre un style nouveau de « faire Eglise »,
- mais tout autant, que, s'engager dans des pratiques partenariales, risquer des relations de compagnonnage font advenir des modes nouveaux de faire Eglise.
En conséquence, la circularité m'apparaît plus cohérente avec le sujet que la successivité, mais également avec la démarche de théologie pratique.
Je propose donc de considérer le partenariat comme attitude missionnaire de la part de l'Eglise pour rencontrer le monde de ce temps, l'accueillir et se laisser accueillir par lui, y servir la construction d'un vivre ensemble et donc l'advenue du Royaume tout en y discernant l'action de l'Esprit la précédant. En second lieu, je développe la perspective d'une Eglise naissant de rencontres, de compagnonnages, d'hospitalité et de commensalité avec le « tout-venant », poussée à élargir l'espace de sa tente aux dimensions de l'universel, Eglise se manifestant ainsi comme confessante dans sa dimension sacramentelle. Enfin, j'essaie de montrer la fécondité d'une pastorale d'engendrement que suscitent des relations de compagnonnage et la nouveauté synodale et collégiale qui naîtrait de pratiques partenariales. Tenir ensemble partenariat et compagnonnage permet d'articuler la dimension personnelle et sociale du salut et de ne pas séparer la structure institutionnelle de l'Eglise de sa dimension fraternelle.

Dreams about 9/11 -- Paper presented at the 19th Annual International Conference for The International Association for the Study of Dreams, Tufts University, Medford, Boston, Massachusetts; 05/2002
An analysis of trauma dreams collected after 9/11

The book deals with contemporary ethical dilemmas in psychotherapy from the aspects of logotherapy and existential analysis. Despite considerable achievements professionals sporadically encounter issues that are ethically unclear. Therapsists are supposed to keep up certain ethical principles, however, in practice these “norms“ may not be sufficient and thus the therapists must make decisions that are in compliance with their conscience and morals. That is why self-discipline and cultivation of the conscience are crucial. The book deals not only with the issue of breaking the limits in the relationship between therapist and client, e.g. sexual intercourse, breach of confidentiality, but also with the issues such as the value of religiosity and the diversity in other cultures, a difficult client, disloyalty of a colleague or the issue of payment for therapeutical services.

This dissertation is a qualitative study of reflection practices among Buddhist chaplains and chaplain interns using grounded theory methods. This study describes and interprets the existing reflexive practices of Buddhist chaplains to understand their methods and origins and to generate an interpretive theory about the nature and role of Dharma (Dhamma) reflection in spiritual care as practiced by Buddhists. This dissertation explores why there is no existing literature on this topic to date and why literature on Buddhist chaplaincy and spiritual care is
limited. It also explores the benefits and limitations of Christian literature and other religious traditions in relation to Buddhists and considers some issues related to comparative theology. I then summarize the constructivist grounded theory methods I used in this research. Grounded theory methods generated a theoretical framework for reflection among Buddhist chaplains known as the Three Prajñās Framework for Spiritual Reflection. The Framework is comprised of wisdom derived from three tasks–listening (śrutamayīprajñā), contemplating (cintāmayīprajñā), and practicing (bhāvanāmayīprajñā)–carried out through four overlapping stages–self, student, spiritual caregiver, and spiritual friend (kalyāṇamitra). The thesis is that Buddhist chaplains who have sufficient experience developing wisdom through these tasks–listening, contemplating, and practicing–in relation to their own spiritual/religious lives; who have been guided and accompanied as students in these tasks by mentors, teachers, and spiritual friends (kalyāṇamitra); and who can apply them to their own work as spiritual caregivers, are then better able to accompany and guide careseekers as spiritual friends (kalyāṇamitra) using this framework. The Framework accomplishes many of the outcomes of “facilitating theological reflection in the context of pastoral care” among Buddhist chaplains, yet is distinct from the Christian understanding of theological reflection. It is not a Buddhist substitute for theological reflection, but rather a method of learning and reflection fully explicated within a Dharmic worldview. Finally, this proposal explores the limitations and potential benefits of this work. This dissertation serves as a foundation for developing distinctly Buddhist methods for reflection in spiritual care and contributes to a growing field of literature analogous to pastoral theology for Christians.

This paper outlines a new theoretical and methodology for consulting to organizations.  It integrates the paternal containment and the paternal metaphor of Lacan, with the classic Tavistock consultation methodology of working with the Kleinian frames of Maternal containment. The aim is to overcome some of the challenges that arise from utilizing clinical psychoanalytic theory and methods, in organizational settings. Having described how change agents (consultants, coaches, leaders) can utilize this theory and method to work in organizations, the paper finishes with a reflection on how this framework can help model leadership dynamics in the wider social field. This is in particular relation to challenging both soft and hard authoritarian leadership approaches in the fast changing globalized-networked

The article introduces discourse analysis as a fruitful approach to psychotherapy change-process research. Extracts are presented from a successfully resolved, client-specified, problematic theme that was selected from a successful 8-session psychodynamic-interpersonal therapy of a female client presenting with a major depressive episode. The study offers a heuristic demonstrating (a) how resolution of the client's problem evolved from implications raised by the client's own description of her predicament and involved the therapist's legitimation of a morally defensible account of the client's actions and (b) how cultural meanings can be brought into the consulting room as intimately personal problems. The implications of studying therapeutic change as a discursive activity comprising the use and negotiation of sociocultural meanings are discussed.

Trauma theory and Reformed theology represent two fields of inquiry that many have proposed entail precommitments that preclude one another. Trauma theory studies and treats the devastating consequences of tragedy, whereas Reformed theology has a reputation for protecting particularly strong God-concepts no matter the psychological toll it takes. Yet, if the two fields of inquiry and their respective knowledge bases are placed into charitable conversation, prompted even to reform one another, then vistas of mutual reinforcement emerge which have not previously been significantly highlighted. This is accomplished through identifying common elements in betrayal trauma theory and the theological notion of covenant, which consequently supply practical pastoral reflection on care for the traumatized with homogenous strategies for healing.

Research into the use of transitional objects (Winnicott, 1971) by adult clients in psychotherapy has given little attention to the question of how a transitional object (TO) works. This question is addressed through the use of a semi-structured interview. Data was collected on the clinical practice and theoretical understanding of TO emergence and use of three psychodynamic-interpersonal (PI) and three Gestalt psychotherapists. A grounded theory analysis suggests that a TO works by a process of embodiment which can be structured with reference to a four-level model consisting of physical, process, contextual and conceptual levels. Therapists of both orientations emphasized the TO as a focus of intersubjectivity within the therapeutic relationship. Differences between the PI and Gestalt therapists are also examined. The clinical implications of this four-level model of embodiment for the use of TOs in psychotherapy are explored, together with suggestions for further research.