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Almost all early discussions of lesbian, gay, or bisexual (LGB) persons assumed that such orientations indicated profound psychopathology. Caprio (1954), for example, considered same-sex orientations to be indicative of deep-seated and unresolved neuroses. Bergler ( 1956) believed that gay men and lesbians suffered from a neurotic disease stemming from their striving for defeat, humiliation, and rejection. Socarides ( 1968) spared no hyperbole when he wrote that being lesbian or gay: is a masquerade of life in which certain psychic energies are neutralized and held in a somewhat quiescent state. However, the unconscious manifestations of hate, destructiveness, incest, and fear are always threatening to break through. Instead of union, cooperation, solace, stimulation, enrichment, healthy challenge, and fulfillment, there are only destruction, mutual defeat, exploitation of the partner and the 309

The demand for mental health services in Korea is increasing, and a corresponding rise in the number of trainees in counseling psychology results in a need for effective supervision. Using a grounded theory approach, this study explored Korean supervisors' experiences in supervision to better understand the current status of supervision practice in Korea. a model emerging from the data suggests that Korean clinical supervisors in mental health view teaching and explorations of supervisees' personal issues as the main activities of supervision. Both the method of supervision and the structure of supervision affected the way that supervisors' theoretical orientations and supervisees' developmental levels influenced the focus of supervisors' teaching and explorations of supervisees' personal issues. To compensate for lack of formal training in supervision, participants in this study engaged in selfdevelopment activities. The results of this study are discussed in the context of Korean cultural characteristics and the current status of counseling psychology in Korea. Implications for future supervision training in Korea and in the United States are discussed.

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The field of grief counseling has yet to see an integration of Buddhist psychology. Drawing on Buddhist psychology literature and Western models of grief, this article explores possible integrations of two approaches. To lay the foundation for this discussion, the authors introduced a brief overview of the history of Buddhism as well as a Buddhist conception of death and other relevant Buddhist concepts. Integrations of Buddhist psychology and Western models of grief are explored within the context of death and grief as part of life, grief as a process, balancing doing and being, and an interpersonal approach to grief counseling. Application of the Buddhist approach for individual and group practice was illustrated, followed by a cautionary note on the caveats of integrating two approaches. The article ends with a discussion on the implications of the Buddhist approach for counselor self-care.