that have been identified by researcher E. Fromm. Those who exhibit the first response resign themselves to fate. They may have begun with average optimism, but when hope crashes, they lose their capacity to dream. A second group opts for isolation as a protection against the profound hurt of unfulfilled hope. Fromm also mentions that a third reaction comprises a leaning toward self-destruction since the energy once directed toward hopeful goals has no other positive channel. Again, according to Fromm, frustration stemming from an inability to achieve goals may result in one's directing destructive drives against oneself because that drive is no longer subverted by other goals.

Ironically, to have hope, one must first have a sense of its opposite – despair. In his article entitled, "An Invitation to Live," which appeared in the American Journal of Nursing, M. Vaillot points out, "…there is no hope, unless the temptation of despair is possible, and without hope, one is left with despair and hopelessness. The man who hopes uses trial, this tension which could reach the breaking point, in order to grow into being. For hope does not stop at things, it reaches out to being." The juxtaposition of hope and despair is the key to appreciating and fighting for one's existence. And hope itself is not one-dimensional. Hope must work in tandem with faith, again establishing that spiritual connection. As J. Hinton concludes: "an attitude of faith integrated into the ego coincides with successful defenses of effects."

Understanding the two-sided and seemingly contradictory view of hope as both concrete and abstract is essential to an appreciation of hope's value. K.J. Dufault notes that concrete hope consists of objects of hope that are within the person's realm of experience— things such as freedom from pain or other physical

symptoms or the ability to perform certain tasks. The researcher also explores the transcendental nature of hope in the abstract, saying that abstract hope can be equated with transcendent hope. Transcendent hope is characterized by more esoteric and abstract goals while concrete hope tends to incorporate philosophical and theological meanings.

Hope is essential when a person com

bats the most primal fears of separation and abandonment, which can rise into a servicemember's mind during recovery. Hope is a connection to others even if bolstered vicariously. This communal instinct of hope, the symbiotic nature of

its essence, is another facet worth exploring. In his book, Images of Hope, author W.F. Lynch says "…hope is an interior sense that there is help on the outside of us… The act of taking help is an inward act, an inward appropriation, which in no way depersonalizes the taker…" The author goes on to examine the symbiosis of hope and states, "… hope is not just about the future but a present reality as well. It is an experience of mutuality in the present. In this sense, we hope with as well as hope for." It is the presence of this mutuality that is the secret of all our hopes, and it is the

absence of this mutuality that makes a person hopeless and despondent. The experience of mutuality transforms our dread of abandonment and our terrors of isolation into communities of hope. Lynch goes on to say that “…the promise of a ‘hallowed presence’ is embodied hope that enables the seriously ill to live through the terrors of relationlessness.” Lynch’s concept again affirms and asserts hope’s spiritual nature. In an article for the Journal of Pastoral Care, H. Anderson mentions, “…the kind of mutuality that generates hope includes but transcends hopelessness. It creates an environment in which we are held, in which our pain is held, in which the life long human need for attachment is maintained and nourished. The mutuality and sharing implicit in hope is captured by the language one uses when discussing it. Talking about the dynamics of hope, P. Pruyser says, “The language of hoping does not accentuate action verbs, but verbs of relationship. A hope is found, it is given, it is received…one hopes with, through, and sometimes for someone else. Hoping is basically shared experience… generated in relationship.”

"Because of its intrinsic connection to the future, hope is clearly a component of spirituality."

P.G. Taylor and M.D. Gideon describe hope as "a true vital sign – its presence can be as essential as a heartbeat." But when its vital presence is inattentive and missing, hopelessness fills the gap. J. Bruhn's work, mentioned earlier, also offers that "Hopelessness is also a way of coping. Hope and hopelessness reflect one's estimate of probability of achieving certain goals. Such estimates depend on whether a person has achieved a similar goal in the past and how effective plans have been proven to be in achieving goals." F.T. Melges and J. Bowlby comment that "a hopeless person believes that plans of action are no longer effective in reaching long-term goals and may, as a consequence, feel helpless."