Silnmary.-287 patticipants, including 50 nuns, 25 schizophrenics and 42 alcoholics, answered a questionnaire with indices on fear of death and selfconcept. Three hypotheses were confirmed. First, people indicating less fear were more likely to describe self as extending to include any other person. Second, people indicating fear more frequently described death as final, unnatural, providing no meaning to life, and cold. Third, people reported less fear and a more extended self if committed to religious life. The fourth hypothesis, that people would report more fear and a less extended self if diagnosed ar mentally or emotionally troubled, was only partially supported, possibly because the troubled persons more frequently reported being confused about self.An invisible and subtle essence is the Spirit of the whole universe. That is Reality. That is Truth. THOU ART THAT. Chandogya UpanishadHe is never born and he never dies. H e is Eternity: he is for evermore. Never-born and eternal, beyond times gone or to come, he does not die when the body dies.

29 male and 79 female undergraduate and graduate students took the 1986 Miller Hope Scale, Beck's 1988 Hopelessness Scale, Erikson's Psychosocial Stage Inventory, Levenson's 1972 Locus of Control Scale and rated their present state of hopefulness on a 10-point scale. As expected, scores on both the Miller Hope Scale and the self-rated hope scale were negatively correlated with scores on Beck's Hopelessness Scale, but positively with scores on Erikson's Psychosocial Stage Inventory. Thus, greater hopelessness was associated with more successful resolution of psychosocial issues. The Miller Hope Scale was negatively and Beck's Hopelessness Scale was positively associated on the Locus of Control Scale with viewing control as from powerful others or chance. Therefore, lack of hopefulness was related with the perception that external factors control one's life. The Miller Hope Scale and scores on self-rated hopefulness were not significantly correlated. The concept of hope is more complex than currently measured by any single scale and requires further refinement.

In this exploratory study 91 students took a questionnaire which measured their feelings of oneness with all humanity, their egocentrism, level of moral development according to Kohlberg, psychosocial development according to Erikson, and their attitude toward war, diplomacy, the Gulf war, civilians and soldiers in the Gulf area, etc. The hypothesis that empathy with humankind leads to concern about those involved and opposition to war was supported. These individuals were more likely to endorse values expressed in Kohlberg's Level 6. Students endorsing Level 4, law-and-order mortality, especially if they had no friends overseas and used no news source other than the usual U.S. mass media, were more likely to be pro-war, believe President Bush and the military briefings, and opposite reliance on diplomacy. If people had experienced war, they were more frequently against it. However, hardship experienced, lack of egocentrism, believing in a greater good for a greater number of people (Kohlberg's Level 5), and Erikson's psychosocial development were not associated with students' orientation toward war. Further research is suggested.

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82 students completed a questionnaire which measured their existential anxiety as described by Yalom, conceptualization of self and of death, denial of death, and religiosity. For these students, scores on existential anxiety correlated with identity confusion, feeling responsible toward others but fearing emotional closeness with them, seeing people as fundamentally different and not seeing oneself as living on in one's tasks or projects. Their existential anxiety scores were not related to a particular concept of death, but death was more likely to be seen as cold and denied. Their existential anxiety seemed symptomatic of adjustment problems for which religiosity was not helpful. Specific suggestions for further research are made.