Forty-two therapists trained in the C. E. Hill dream model (1996, 2004a) conducted single dream sessions with 157 volunteer clients. Clients who profited most from dream sessions had poor initial functioning on the problem reflected in the dream, positive attitudes toward dreams, salient dreams, low initial insight into the dream, and poor initial action ideas related to the dream. When initial stages of the session were evaluated positively, later stages were also evaluated positively. Process (therapist competence/adherence and client involvement) was positively related to session outcome. Perspective also influenced the findings, such that clients', therapists', and judges' perceptions of process related to their own, but not others', evaluations of process and session outcome. Implications of findings for dream work and research are presented.

We used consensual qualitative research to analyze interviews with 12 clients about their termination from psychotherapy. Those who had positive termination experiences reported a strong therapeutic relationship and positive outcomes of therapy. They terminated primarily for logistical or financial reasons; their termination, post-termination plans, and feelings about termination were discussed in advance with their therapist, as was their growth in therapy, leading to mostly positive effects of the termination. In contrast, those who had problematic terminations reported a mixed therapeutic relationship and mixed outcomes of therapy. They usually terminated abruptly because of a therapeutic rupture, and thus termination was rarely planned and discussed in advance, rendering it a negative experience. Implications of these findings are addressed.

Therapists-in-training dreamed more about their clients than their clients dreamed about them. Dreams about clients can be used by therapists to understand themselves, clients, and the dynamics of the therapy relationship.

A considerable body of literature over the past 3 decades consistently documents the relevance of client spirituality and religiousness to well-being and psychotherapy. However, research also documents that mental health professionals generally feel unprepared to address client spiritual and religious issues. In this study, 340 psychologists affiliated with the American Psychological Association completed a survey indicating their attitudes toward the inclusion of spirituality and religion in graduate training, specifically within multicultural education. Most respondents took the position that spiritual and religious issues should be included in graduate training (65%), could be considered multicultural issues (77%), and could be included within existing multicultural training sequences (68%). Themes from a qualitative analysis of participants' responses included (a) the significance of religion and spirituality in people's lives, (b) the importance of addressing religion and spirituality in therapy, (c) definitions of multiculturalism and opinions on which issues should be included in multiculturalism, and (d) methods for including religion and spirituality within multicultural training. Reasons given for not including spirituality and religious issues in multicultural training focused on philosophical and practical reservations, such as the risk of superficiality of content and possible neglect of more crucial topics within multiculturalism, such as race and racism.

For not only does the student manage to use supervision to acquire skills, but the recurrent crises-the learning blocks, the problems in learning and in teaching that arise-are themselves an essential part of the total process that must be worked through in order to make the most fruitful headway in acquisition of experience and skill.