SummaryResearch demonstrates important associations between religiosity and well-being; spirituality and religious faith are important coping mechanisms for managing stressful life events. Despite this, there is a religiosity gap between mental health clinicians and their patients. The former are less likely to be religious, and recent correspondence in the Psychiatric Bulletin suggests that some at least do not consider it appropriate to encourage discussion of any spiritual or religious concerns with patients. However, it is difficult to see how failure to discuss such matters can be consistent with the objective of gaining a full understanding of the patient's condition and their self-understanding, or attracting their full and active engagement with services.

Additional information:Use policyThe full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details. AbstractSpirituality is assuming increasing importance in clinical practice and in research in psychiatry. This increasing salience of spirituality raises important questions about the boundaries of good professional practice. Answers to these questions require not only careful attention to defining and understanding the nature of spirituality, but also closer attention to the nature of concepts of secularity and self than psychiatry has usually given. Far from being "neutral ground", secularity is inherently biased against concepts of transcendence. Our secular age is preoccupied with a form of immanence that emphasises interiority, autonomy and reason, but this preoccupation has paradoxically been associated with an explosion of interest in the transcendent in new, often nonreligious and non-traditional forms. This context, as well as the increasing evidence base for spiritual and religious coping as important ways of dealing with mental stress and mental disorder, requires that psychiatry give more careful attention to the ways in which people find meaning in spirituality and religion. This in turn requires that more clinical attention be routinely given to spiritual history taking and the incorporation of spiritual considerations in treatment planning.3

We report measurements of flow transitions, from avalanching to rolling, for granular material in rotary kilns. In the avalanching mode, the surface slips periodically; in the intervals between avalanches, all particles rotate with the kiln. In the rolling mode, the surface particles slide down continuously; the material underneath the surface rotates with the kiln. Our measurements give Froude numbers (Rw 2 /g) for transitions, which are significantly different for sand and Ti0 2 powder. For the avalanching mode, we measured cycle times and deduced t 12 , the avalanche time; t 12 was also measured directly by video photography. For kilns of diameters 0.2-0.5 m, both methods give t 12 , of order 1-2 sec and it appears to be proportional to vl, l being the chord length of the granular bed, the maximum distance of fall for avalanche material. Simple theory, assuming the avalanche particles slide down a frictional surface, gives fair estimates oft 12 and may be a basis/or predicting avalanche-to-rolling transitions in large industrial kilns.

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This paper looks at patients' views of a range of occupational therapy activities offered on a psychiatric unit. It presents demographic, diagnostic and outcome information related to these views and outlines some of the research difficulties of using a questionnaire.

The problem is outlined of finding a place for healing within medicine in general, and psychiatry in particular. The experience of trauma as a necessary concomitant of human life is discussed. Defence mechanisms are identified, protecting against psychic pain but at the cost of wholeness of being. The therapeutic task of approaching trauma from a psychospiritual standpoint is summarized and, since spirituality is a profound source of healing, it is argued that taking a spiritual history should be intrinsic to good practice. Where the opportunity arises, further exploration of spirituality becomes a powerful therapeutic tool. Copyright © 2005 John Wiley & Sons, Ltd.

This paper extends the author's earlier ideas on the matrix. Correlations are drawn between major strands of experimental physics and experiences common to the group. In non-technical language the paper touches on the essential features of Newtonian physics, Albert Einstein's theories of relativity, quantum mechanical theory and the concept of the arrow of time. Evolutionary implications of time are discussed with reference to entropy and chaos theory. The deterministic picture of reality which informs the Newtonian world view can be found in certain group phenomena reminiscent of Isaac Newton's Laws of Motion and Gravitation. In contrast, the `relativity' matrix highlights the generative function of mind which creates three-dimensional reality. The quantum effects of wave and particle find expression respectively in the experience of solitariness and states of fusion. The cosmological whole, which these various interpretations of reality each reflect in part, is represented by the integration of these themes within the mandala of the group.

A clinical approach to the understanding of disturbances of the psyche that otherwise would be regarded as pathological states of mind is described. A parallel is drawn between psychoanalytic object relations theory and "spiritual object relations," working from the premise that mind comes before matter. A number of clinical examples illustrate how both psychological and spiritual interpretations may be applied and that highlight the need for psychiatrists to be open to the transpersonal frame of reference.