Holistic Flow Model of Spiritual Wellness

Melanie Purdy and Peggy Dupey

The Holistic Flow Model of Spiritual Wellness is a conceptualization of spiri-tuai health and well-being thot has implications for clinical practice andresearch. The model is unique in its placement of the spirit at the center oflife and in its fluid vision of the spirit. The authors present the modei after adiscussion of spirituolity and the detinitions of "flow" and a brief review ofexisting wellness models. The model's components are belief in a universalforce, making meaning of life, making meaning of death, connectedness,faith, and movement toward compossion. Included in the article are de-scriptions of spirit, the components of spirifualify. and a sample applica-fion of the model.

The curiosity of human nature dictates that individuals wonder aboutthat which they do not know. Interest in one's personal spirit is not a newphenomenon. For centuries, spirituality has been pondered. Ancient theolo-

gians, mystics, oracles, shamans, and witch doctors first discussed the concept,and since then, many leaders of organized religion and philosophers haveclaimed to know the nature of the spirit. Only in the last 20 years has spiritual-ity become equally important in the world of counseliiig, psychology, and medi-cine (Ingersoll, 1994; Lawrence, 2002; Richards & Bergin, 1997). The questionbecomes. What is the role of spirit in our work as helping professionals?

The meaning of spirit and an individual's approach to and development ofspirit is highly personal and varied. Religion, literature, philosophy, psychol-ogy, counseling, and science all have perspectives on the nature and purposeof spirituality. The belief that one's personal spirit can be nurtured and devel-oped without conventional religion is gaining acceptance among many coun-selors and other helping professionals. Those in helping professions try toassist as people attempt to bring happiness into their lives each day. Indi-viduals acquire possessions, begin new relationships, and engage in newactivities to try to fill the void that inevitably touches each life at some point,but rarely do people look to spiritual awareness as a means to happiness andhealth (Hamilton & Jackson, 1998).

The Holistic Flow Model of Spiritual Wellness that we present in this articleprovides a means through which helping professionals can explore spiritualhealth in both clinical practice and research. We explain how the model en-hances holistic wellness by purposefully developing components of anindividual's spirit. We describe the components of spirit and how they affectlife tasks. When approached with creativity and openness, spirituality and theconcept of one's spirit can increase the effectiveness of counseling.

Melanie Purdy, Office for Prospective Students, University of Nevada, Reno; Peggy Dupey,University of Nevada School of Medicine. Correspondence concerning this article should be ad-dressed to Peggy Dupey, University of Nevada Schoal of Medicine, Penniuglon Medical Educa-tion Ritildiiig/MS 357, Reno, NV 89557 (e-mail: pdupey@med.unr.edu).

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Models of Wellness

Before exploring the various components of the Holistic Flow Model of SpiritualWellness, it is important to review traditional models of wellness that focus onlife tasks. Concepts of wellness and health now permeate the literature in psy-chology and counseling. In fact, wellness has become a desirable point at whichto begin psychological assessment. In their article introducing the concept ofpositive psychology, Selign:\an and Csikszcntmihaly (2000) suggested that thesocial and behavioral sciences can "articulate a vision of the good life" and can"show what actions lead to well-being" (p. 10).

Holistic approaches to wellness maintain that "treatment is not just fixingwhat is broken; it is nurturing what is best" (Seligman & Csikszentmihaly,2000, p. 9). Many existing models of holistic wellness include spirituality asa component; however, there are no models that identify spiritual wellness asthe primary focus that influences all aspects of an individual's life.

The life task components of most wellness models include the physical,intellectual, social, spiritual, emotional, and occupational realms (Eberst, 1984;Hawks, 1994; Hettler, 1984; Maples, 1996; Myers, Sweeney, & Witmer, 2000;Sweeney & Witmer, 1991). Despite son:\e variation, cominon definitions for theselife tasks include the following;

• Physical health includes exercise, nutrition, and rest. The goal is a strongbody that includes muscular strength, cardiorespiratory wellness, en-durance, and flexibility.

• Intellectual health is the ability to reason, analyze, be creative, and makerational decisions.

• Social health is the ability to create and maintain loving, genuine relation-ships. It includes feeling accepted and belonging with larger social groups.

• Spiritual health has varied meanings in the models but typically includesthe concept of spirit as the life-giving force.

• Emotional health is the ability to identify, manage, and express emotionsin an appropriate way and includes the ability to cope with distressfulsituations and to adjust to change.

• Occupational or career health includes doing work that is n:\earungful andfulfilling.

Several models identify spirit as the central energy source that allows an in-dividual to engage in the activities that are associated with the other compo-nents of Ufe (Chandler, Holden, &: Kolander, 1992; Eberst, 1984; Maples, 1996;Myers et al., 2000; Purdy & Dupey, 2000, 2003). As Young, Cashwell, andWoolington (1998) have described spirituality, it is the "core reciprocal compo-nent of the overall wellness of the individual rather than as a stand-alone orisolated dimension" (p. 65).

Eberst's (1984) Health Cube Model includes the areas listed above. In addition,the components in this model are separate but considered to be intimately related

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and function in a synergistic relationship with one another. Eberst began to definespirituality as a deeper dimension on which the other areas "pivot" or converge, asin one of the axes of his cube, and stated that" it is possible to suggest that the spiri-tual aspect of health is much more than just one of the six dimensions" (p. 101).

Chandler et al. (1992) asserted that the spirit is "the innate capacity to, andtendency to seek to, transcend one's current locus of centricity, which transcen-dence involves increased knowledge and love" (p. 169). Theirs is a strong, thought-ful model that depicts spirit as a circle from which the other components sprout.In this model, an individual's optimum wellness occurs when the five areas arebalanced and "developed potential in both the spiritual and personal realm" (p.171) is met. The authors asserted that spiritual wellness is a balance betweenrepression of one's spirituality and total immersion in one's spirituality

Maples's (1996) Holistic Adult Development Model places spirit at the centerand describes three potential configurations. Some individuals possess a flex-ible and hopeful spirit; some possess a rigid and predictable spirit; and somepossess an unpredictable, visionary spirit.

Another prominent, well-developed model is Sweeney and Witmer's (1991)Wheel of Wellness, updated in 2000 by Myers et al. The Wheel of Wellnessconsiders wellness a way of life geared to optimal health in which the mind,body, and spirit are integrated and an individual can live fully (Myers et al.,2000; Sweeney & Witmer, 1991). The model integrates five life tasks: spiritual-ity, self-direction, work and leisure, friendship, and love with subtasks thatare associated with development of each life task. Spirituality is prominent inthis model and is defined as "an awareness of a being or force that transcendsthe material aspects of life and gives a deep sense of wholeness or connected-ness to the universe" (Myers et al., 2000, p. 253).

More recently, Myers and Sweeney (2003) introduced the Indivisible Self: AnEvidence-Based Model of Wellness. The new n:\odel places the Adlerian con-cept of the Indivisibility of self at the center, with five second-order factors clus-tered around the center. These second-order factors are coping, creative, social,essential, and physical (Myers & Sweeney, 2003). In the new model, spirit hasbeen moved from the central position that it occupied in the Wheel of Wellnessand now appears as a con:\ponent of the second-order factor called "essential."

All of the models discussed in this article focus primarily on the life tasks ofintellectual, sociai, physical, emotional, and occupational health, while ac-knowledging spirituality. However, none of them address how to grow anddevelop the spirit to make the life task areas richer. The Holistic Flow Modelof Spiritual Wellness defines common components of spirit but suggests av-enues through which the spirit can be developed to enrich the quality of life.

The Holistic Flow Model of Spiritual Wellness (Purdy & Dupey 2000,2003)incorporates the following life tasks associated with holistic wellness: com-panionship, mind, life's work, emotions, body, beauty, and religion. Althoughthe life tasks of this model share similarities with other models of wellness,the descriptors have been updated to reflect the increasing diversity andmulticultural perceptions of human experience.

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Counselors and psychologists are attempting to identify effective ways to assessspirit in order to incorporate it better into clinical and research practices. Otherareas of the human experience have been well researched. Entire academic dis-ciplines concentrate solely on how thoughts and behaviors influence the hu-man psyche. Some disciplines of psychology state that how iiidividuals thinkand behave determines how they react emotionally, whereas other disciplinesof psychology maintain that certain emotions occur naturally and are not asso-ciated with behavior. To date, however, none of these approaches address therole of spirit. Perhaps Bergin (1988) was accurate when he stated that the spiritis another cog in the holistic structure of people's being.

The Holistic Flow Model of Spiritual Wellness considers spirituality the flowof energy that allows individuals to be active in all dimensions of life. In thecontext of this model, spirituality is defined as the individual hfe energy ofeach person. The spirit as the energy source from which individuals act, think,feel, exist is complex and varied. There are as many ways to describe spirit,spirituality, personal energy, and "individual flow" as there are raindrops ina thunderstorm. Spirituality is innate and ever present; perpetuates the drivefor transcendence; and, when in a healthy state, is adaptable and embraceschange. It is open-ended and ever unfolding (Helminiak, 2001).

One of the most compelling aspects of the Holistic Flow Model of SpiritualWellness is the fluidity of the spirit. At times light and moving freely and at othersheavy and sluggish, the dynamic nature of the spirit is compatible withCsikszentmihaly's (1999) flow experience (Seligman & Csikszentmihaly, 2000).Csikszentmihaly defined "flow" as "a state of total involvement in an activitythat requires complete concentration" (p. 821). The involvement is so intense thatit transcends conscious thought—one Hterally becomes lost in the satisfaction ofone's activity. Csikszentmihaly proposed that an individual's happiness is de-pendent on whether he or she is able to derive flow from his or her activities.

Hamilton and Jackson (1998) likened the spirit to fog "that permeates everyelement, is not separate, but rather emerges into one's consciousness in analmost imperceptible manner" (p. 262). The properties of the spirit presentedin the Holistic Flow Model of Spiritual Wellness can be conipared with water.Both spirit and water are alternatively fluid, fresh, deep, shallow, constant,thick, thin, life sustaining, fluctuating, and essential elemetits of life. The na-ture of the flow of people's spirit into the various aspects of their world (e.g.life's work, beauty and religion, the body, emotions, the mind, and compan-ionship) is variable and fluid.

When an individual is in a state of balance and higher functioning, the spiritis like water, moving freely. It is not dammed or overflowing in any area orcausing drought in other areas. At other times, the state of an individual'sspirit resembles the ice phase of water, as when one feels frozen in a state ofdiscomfort or fear. At times, the spirit becomes similar to a vapor and lacksstrength and may manifest itself in an inability to cotacentrate or focus one'sthoughts or in chaotic mo ven^ent from one realm to the next. The self may becomeconfused, and life n:\ay seem chaotic, out of controi, or depressing.

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The notion of transcendence, or change in one's perception of self, is reflected inthe buoyant nature of spirituality in this model. Transcendence is the foundation offlow. In the Holistic Flow Model of Spiritual Wellness, transcendence representsthe natural tendency to reflect and improve one's vision of self. It represents a move-ment toward change that makes growth possible, despite apprehension about theuiiknown. Spiritual health allows one to accept that change is the only constant inlives, and that with change, there are both positive and negative consequences.

Many theorists discuss transcendence in the context of spirituality. In hisbook The Farther Reaches of Human Nature, Maslow (1971) outlined 35 variationson the meanings of transcendence. Mack (1994) stressed the experience of anindividual having a "momentary loss of self-definition" (p. 18). Transcendenceis moving out of one's misconception of self into a new, authentic way of being.If an individual does not move outside the old box of thinking, no new frame ofreference will be developed, and it will not be possible to integrate the elementsof spirituality into a new way of life (Benjamin & Looby, 1998). Larimore, Parker,and Crowther (2002) stated that by intimately integrating a reliance on the tran-scendent, individuals are able to acknowledge their self-limitations withoutdespair. Conn (1994) stated that self-transcendence is a primary element ofpersonal authenticity. Transcendence is a fundamental drive for individuals tomove beyond the self and is vital to the process of making meaning and under-standing the "ultimate" (Conn, 1994, p. 178). Human transcendence is similarto the caterpillar's push to pass through the chrysalis to become the moth.

As individuals attend to growth and development in specific areas of life,spiritual awareness is crucial. For example, if an individual is feeling out ofbalance with his or her physical wellness, he or she may assess what exercisesto do to feel better physically. As the individual assesses this, he or she mayalso choose something that promotes one of the spiritual components, such asconnectedness (perhaps with others or with nature). Spirituality in the contextof the Holistic Flow Model of Spiritual Wellness is the covering that flexes andcontracts as aspects of life become unbalanced. Without spiritual awarenessand spirituality, an individual's life may be flat or dimensionless.

Components of Holistic Flow Model of Spiritual Wellness

In this model, spirituality is the central force that determines an individual'shealth and satisfaction within each dimension. Consequently, developmentand growth in spirit allow an individual to enhance existence in all aspectsof life. The multitude of philosophies regarding spirituality is a conceptualcacophony, a kaleidoscope. In reviewing the richness of the literature, someclear, common themes regarding the essential elements of spirit are clear. Thecommon themes derived from other theoretical models and described in theHolistic Flow Model of Spiritual Wellness (Purdy & Dupey, 2000, 2003) in-clude a belief in an organizing force in the universe, connectedness, faith,movement toward compassion, the ability to make meaning of life, and theability to make meaning of death (see Figure 1; Flkins, Hedstrom, Hughes,

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Model[Transcendenofe •

Com-anionshipVI

FIGURE 1

Components of Holistic Flow Model of Spiritual Wellness

Leaf, & Saunders, 1988; Hamilton & Jackson, 1998; Hawks, 1994; Ingersoll,1994,1998; Stanard, Sandhu, & Painter, 2000; Thoresen & Harris, 2002).

An Individual who is healthy in spirit tends to integrate activities into his orher daily life that develop and strengthen the components of spirituality. Allcomponents, while intrinsically important, are interrelated and action in onecomponent naturally affects another. For example, an individual may chooseto meet with a close friend each week for coffee; discussion of Ufe issues with afriend enhances connectedness and may contribute to a deeper meaning of life.

Belief in an Organizing Force in the Universe

The belief in an organizing force or power in the universe is essential to the con-cept of spirituality. When an individual is able to feel integrated with this energy,he or she has connected with a dynamic essence and is capable of being one withnature (Helminiak, 2001; Murgatroyd, 2001). Communion or personal relation-ships with this unknown, unproven, and unobservable force or power are typi-cal of individuals with spiritual health and wellness (Hawks, 1994). It is an

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individual's image or experience with divinity, which may or may not be de-fined as God, that allows transcendence (Ingersoll, 1998). Belief in an organiz-ing force provides an individual with the capacity to feel interconnected.

Connectedness

"There are no boundaries to our interconnectedness with limitless dimensionsand universes. And there are no limits to our continuity of development, bad orgood" (Sambhava, 700/1994, p. 26). Connectedness provides transcendence ona physical and emotional level and increases an individual's appreciation of thereality outside oneself. It is essential to think outside tiie self, to feel a part of some-thing greater than oneself to be happy (Maher & Hunt, 1993). Cormectedness canbe the feeling or state of beiiig one with others (e.g., in a work environment whereall parties are thinking of like mind in a very productive flow), one with nature aswhen standing on a mountain top with nothing but the trees; or one with a uni-versal force as when one feels transparent and all important and not at all impor-tant in the same moment. Oneness with nature and beauty and a sense ofconnectedness with others are crucial to that spirituality (Hawks, 1994; Ingersoll,1998; Thoresen & Harris, 2002). According to Murgatroyd (2001), "All lives areinterdependent because one's life is sustained by relationships with other people,animals, plants, and a life-sustaining environment" (p. 97). Furthermore, thisinterconnectedness means that there are no gains without a loss to others or tooneself in another area of one's experience (Murgatroyd, 2001).

Faith

Faith, for individuals who identify as spiritual, means they believe and hopethat their worldview is a true depiction of reality (Hawks, 1994). For example,an individual may create a worldview in which people who work hard in apositive, compassionate manner will end up in a situation that is for the best,even if the original goal was not met. Faith allows individuals the motivationto act with purpose. Other researchers identify faith as hopefulness and de-scribe it as believing that suffering is temporary (Ingersoll, 1998; Thoresen &Harris, 2002). Ingersoll (1994, 1998) also discussed mystery or the ability todeal with ambiguity. In a sense, having faith is one way that individuals canmake meaning of the unexplainable. The ability to Hve with and make mean-ing of ambiguity and change through faith is crucial to a healthy spiritual lifebecause, as Murgatroyd (2001) said, life, by its nature, is constantly chang-ing, flowing, and leading to impermanence.

Movement Toward CompassionIn languages that derive from Latin, "compassion" means: we cannot look on coollyas others suffer; or, we sympathize with those who suffer. To have compassion {co-feeliiig) means not only to be able to live with the other 's misfortune but also to feelwith him any emotion—joy, anxiety, happiness, pain. This kind of compassion . . .therefore signifies the maximal capacity of affective imagination. . . . In the hierarchyof sentiments, it is supreme. (Kundera, 1984, p. 20)

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In external interactions, individuals who are described as spiritual tend to ex-press themselves in compassionate ways (Hawks, 1994). Compassion is behaviorin which the individual does not act selfishly. Individuals who are spiritually know-ing will understand and act in compassionate ways to create a better world. Anindividual's abiUty to both receive and grant forgiveness allows movement towardcompassion. Forgiveness is a techruque that allows an individual to manage shame,guilt, grief, and depression that are associated with blocking compassionate living(Ingersoll, 1998; West, 2001). "Without an open and loving heart, you can nevertaste the nectar and pure bliss of Ufe" (Sams & Carson, 1988, p. 213).

Abiliti/ to Make Meaning of Life

"A soul's continuing life-process endlessly goes through the phases of deathstate, between state, and life state" (Sambhava, 700/1994, p. 33). Makingmeaning of life allows an individual a sense that his or her life is truly worthliving (Ingersoll, 1998). The importance of being able to make meaning of lifeevents is stunningly clarified by Frankl's (1955) logotherapy. The foundationsof his philosophy rest on the concept of freedom of the will, the will to makingmeaning, and the meaning of life (Frankl, 1969). He believed that by havingthe abiUty to make meaning, people could withstand the worst of conditionsand lead happy, healthy, meaningful lives.

From the counseling and psychotherapy perspective, Comett (1998) pointed outthat people may believe that there is one overall meaning that should be attached toall people's lives and that all people are in this world for the same reasons with thesame problems and tasks. He stated that this often leads clients to a severe depres-sive state because they lack motivation and initiative to engage in a life full of ex-pectations that they cannot meet. He noted that it Is crucial to help people understandtliat a major task is to find meanings unique to their own life, to decide what it meansthat life is finite, and to take responsibiiity for their lives.

This perspective is similar to Frank]'s (1955) belief that individuals must take theresponsibility of making life meaningful. Several researchers have proposed that in-dividuals with healthy spirits have a life purpose and are able to create an ultimaten:Teaning, often by being able to face important events such as death and the termina-tion of self (Hawks, 1994; Smith, 1995). One way of assisting in making meaning is tohelp individuals prioritize what is of value or what is important to them (Comett,1998). Elkins et al. (1988) described this process as a quest througli which one can seethat life is deeply mearungful and that one's own existence has purpose.

Ability to Make Meaning of Death

The cradle rocks above an abyss, and common sense tells us that our existence is buta brief crack of lighl between two eternities of darkness. Nature expects a full-grownman to accept the two black voids, fore and aft, as stolidly as he accepts the extraor-dinary visions in between. (Nabokov, 1947, pp. 20-21)

Another view of death is that individuals are so afraid of death "not because weknow it is nothing, but hecause we know in our bones it cannot automatically bring

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us nothing" (San:ibhava, 700/1994, p. 26). Facing death is one of the most diffi-cult life events, and as one transcends oneself and events in life, with each tran-sition there is a death of something that is familiar and comfortable (Conn, 1994).Kiibler-Ross (1969) stated that death is viewed as a bad, frightening event andthat the denial of death plays a great part in people living purposeless, mean-ingless lives. Kinnier, Tribbensee, Rose, and Vaughan (2001) iiiterviewed indi-viduals who had near-death experiences and found that after confronting theirown mortality, there was less fear of death, more appreciation of life, and a deepneed to make relationships meaningful. According to the interviewees, it tookfacing death to emphasize the importance of the spiritual effects of connected-ness and meaning in life. Smith (1995) talked of the difficulty and the impor-tance of developing one's own death perspective, of the psychological stressrelated to this, and how this perspective is typically explored when workingwith terminally ill individuals. The significant influence of mortality on hu-man development and on the way that an individual conducts his or her life isundeniable. Simply put, making meaning of death seems to enhance anindividual's ability to make meaning of life.

As individuals develop spiritual awareness and begin to integrate thoughts,actions, and behaviors that promote growth and transcendence, they tend todevelop a well-defined worldview. This worldview defines the individual'sreality and allows him or her to maintain a positive, optimistic outlook on lifeand death. He or she is able to act in selfless, giving, altruistic ways; to actwith meaning and purpose; to maintain a strong value system that promoteswellness of self and others; and to retain idealism for the betterment of theworld (Conn, 1994; Elkins et al., 1988; Hawks, 1994).

Implications

Value of Flow Model in Counseling

The value of spirituality in counseliiig is widely discussed and debated amongcounselors, and many counselors are increasingly integrating the concept intopractice and research. The Holistic Flow Model of Spiritual Wellness is animportant contribution to the body of literature regarding health and qualityof life, because it provides a basis from which helping professionals can as-sist clients in their spiritual development.

This model has potential for both practical application and empiricalresearch and is relevant to virtually al! practices in psychology and coun-seling because of its inclusive and adaptable nature. The model has beencreated to reflect the increasing diversity and richness of human experi-ence by accommodating various philosophical and spiritual perspectives.Regardless of whether or not the client has a religious orientation, the treat-ment of spirituality in the model is inclusive of all philosophies of themeaning of life and development throughout the life span. In addition, thereis significant potential for research between and within the componentsof the model.

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Practical Application of Model

A case study best illustrates the practical application of the model. The caseshows that change can occur with appropriate interventions that use threecomponents of the spirit as they are outlined in the Holistic Flow Model ofSpiritual Wellness. A college student sought counseling, presenting issues ofpoor academic performance and lack of motivation. The young woman wasdepressed about the deaths of her grandmother and a close friend. She wasalso concerned about her sister who was banished from the family because ofcultural differences between her and her parents. In using the Holistic FlowModel of Spiritual Wellness, the counselor and student discussed the condi-tion of her spirit, which the student described as worn down. The counselorclarified that the student's perceived lack of resiliency was contributing toher depression and frustration.

The counselor and the client explored three of the six spiritual aspects ofthe model and discussed interventions associated with the life task compo-nents. The spiritual aspects selected were belief in a universal force, connect-edness, and the ability to make meaning of death. One intervention selectedby the (nonreligious) student that involved the belief in a universal force com-ponent was visiting a place in nature that she considered beautiful. She spenttime there and journaled her experiences and conversations with this force.During discussion about her activity, the client stated that by focusing on thebeauty and the universal force in which she believes she felt less isolated.

Another component, connectedness, was explored through the companionshiprealm. Because in her grief the client had pulled away from her close friends, sheestablished a plan to reconnect witli them for support. She arranged to have lunchwith a close friend with whom she liad lost touch. During lunch, she shared someof the trauma of recent life events. This allowed her to increase her sense of be-longing and gave her much needed social support. The counselor and client dis-cussed death and the goal of making meaning of the deaths of those close to theclient. The client contemplated her belief in what happens to one's spirit and energyafter death. The client began to feet less anxious and less distraught with her feel-ings over the deaths, felt relief at connecting with her friend, and was able to re-focus her energy on her studies, thereby improving her grades. This exampleillustrates the model's capacity to explore spirituality as a tool for balance as anindividual works to develop interventions to resolve life's issues.

Conclusion

There are many ways to help clients strengthen and build vitality within thesecomponents. For example, meditation, in the Buddhist sense, involves thedevelopment of deep and active compassion. Positive thinking can be used tohelp make meaning of life and enhance faith. Developing values may be usedto help individuals understand and develop a meaningful relationship withtheir concept of the universal force.

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There is also significant potential for empirical application of the model.One of the authors of the model (the first author of this article) is currentlyengaged in research based on the making-meaning-of-death component of themodel. She is investigating whether the introduction of a spiritual interven-tion to healthy adults can enhance the quality of life. The outcome being mea-sured is happiness as assessed by the Happiness Measures (Fordyce, 1987).

The Holistic Flow Model of Spiritual Wellness has promise for enhancingthe lives of clients, regardless of the setting, because of its unique treatment ofthe spirit— considering the spirit the dynamic and constantly changing coreof human life with definable components. Csikszentmihaly (1999) believed"the job description of psychologists should encompass discovering whatpromotes happiness, and the calling of psychologists should include bring-ing this knowledge to public awareness" (p. 824). From clinical practice toancillary services provided by helping professionals, this model allows coun-selors and psychologists to help people find balance, meaning, satisfaction,and happiness in their everyday lives.

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106 Counseling and Values • January 2005 "Volume 49