CONNECTING WITH FAITH:
ENGAGING WITH YOUR LOCAL RESOURCES
16TH November 2012
The third CNWL Faith and Spirituality Conference organised to encourage staff to access Faith and
Spiritual resources in the local community to support the wellbeing of their service users
Claire Murdoch, Chief Executive of
CNWL NHS Foundation Trust, addressing the Conference
‘being part of a faith group brings a sense of belonging’
Willelmina Joseph-Lowenthal Service User
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CONTENTS
INTRODUCTION
OPENING REMARKS
THE WESTMINSTER STORY
FAITH AND SPIRITUALITY INITIATIVES FROM ACROSS THE TRUST
WILLELMINA’S STORY: A SERVICE USER INTERVIEW
WITH DR. SARAH EAGGER
FAITH REPRESENTATIVE PERSPECTIVES AND PANEL
APPENDIX 1 - ATTENDANCE
APPENDIX 2 – FEEDBACK FROM PARTICIPANTS
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KEY LEARNING
Faith and Spirituality are important areas of human experience for many people and
can play a key role in their recovery from mental illness
Resources to help address faith and spiritual needs can be accessed in the local
community which is potentially a rich source of support
It would be very helpful to develop a Directory of local faith and spiritual resources in
each locality of the Trust
It can be very productive to try and develop local partnerships between the Faith
Communities and the Mental Health Service
Understanding of different faiths beliefs and practises in relation to Mental Illness is
critical to the Service’s ability to treat patients appropriately
Having their Faith and Spiritual needs met is a key element of people’s holistic care
and is a human right
A sense of connectedness is an important aspect of both faith and spiritual
experience
There is a role for Faith volunteers as well as paid chaplaincy
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INTRODUCTION
The 3rd annual Faith and Spirituality Conference for the Trust took place on Friday 16th November
2012 at St Ann’s Church in Soho and attracted an attendance of over 70 people which included
staff, representatives from Faith groups, Faith Visitors and Chaplains and other community
partners.(Appendix 1)
In contrast to the two previous conferences the emphasis for this event was on resources and
relationships in the community rather than in the In-Patient Units. The rationale for this was the
example of some excellent work that had been promoted in Westminster to break down barriers
between faith communities and the church in particular and the Mental Health Services.
The Conference was opened by Dr Sarah Eagger, Faith and Spirituality Lead for the Trust who
invited us to sit in reflective silence for a brief time and then gave a short overview of the importance
of Faith and Spirituality in the everyday life of the Trust.
OPENING REMARKS
The opening remarks were then delivered by Claire Murdoch, Chief Executive, who gave a very
encouraging address to the audience. Claire began by highlighting how London is the most diverse
city not only in the country, but probably in the world. She acknowledged the rich diversity of the
people who were attending the Conference whilst expressing thanks and appreciation ‘to everyone
who works with our patients’. Claire also offered special thanks to Chaplains, faith leaders and
volunteer faith visitors attending who also work with CNWL patients. She reiterated how important it
is to build on local connections with a diverse range of Faith groups and wished us well for a very
productive morning of listening and learning.
Di Hurley, Lead Occupational Therapist from Harrow then read the following poem one of two which
she had chosen herself as appropriate to reflect the mood of the morning.
HOPE
It hovers in dark corners
Before the lights are turned on,
It shakes sleep from its eyes
And drops from mushroom gills,
It explodes in the starry heads
Of dandelions turned sages,
It sticks to the wings of green angels
That sail from the tops of maples.
It spouts in each occluded eye
Of the many-eyed potato,
It lives in each earthworm segment
Surviving cruelty,
It is the motion that runs the tail of a dog,
It is the mouth that inflates the lungs
Of the child that has just been born.
It is the singular gift
We cannot destroy in ourselves,
The argument that refutes death,
The genius that invents the future,
All we know of God.
It is the serum which makes us swear
Not to betray one another;
It is in this poem, trying to speak
Lisel Mueller
From: Human: Bloodaxe Books, 2
THE WESTMINSTER STORY
The key presentation of first part of the morning was given by a group of staff and Faith Leaders from
Westminster
The Reverend Chris MacKenna, Director, St Marylebone Healing and Counselling Centre was our
opening speaker. He performed the task of introducing Reverend Neil Bunker’s contribution, clarifying his
role as Westminster Community Mental Health Liaison Priest .He described how about 12 years ago a
group was formed by the then Director of Community Ministry in the Diocese of London. The purpose of
the group was to consider the church’s response to the high level of mental health need existing in
Westminster and the City of London. Out of these original meetings arose a concern about the low level
spiritual care provision in Westminster. A number of avenues were explored including direct
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approaches to CNWL but it was only when the Archdeacon of Charing Cross invited the Reverend Neil
Bunker, an experience Mental Health Chaplain, to review the situation and to make recommendations
that the group began to see a way forward.
The Reverend Neil Bunker then described his findings and the role of the Westminster Mental Health
Liaison Priest as it has evolved. He talked about how the model of partnership working with CNWL was
elucidated and this theme was expanded upon by the subsequent two speakers
The 3rd Westminster speaker was Pete Raimes, Westminster Borough Director and Lead for the
Recovery Service Line. Pete’s powerpoint presentation was divided into 3 sections, the Impetus for the
Westminster Faith Initiative, the Development of the Initiative and Broad Issues to Consider for the
Future.
Impetus for the Initiative
There was a growing recognition in Westminster especially in the Gordon Hospital that addressing the
spiritual needs of service users was not being well coordinated.
The Archdeacon of Westminster then wrote a letter to Claire Murdoch inviting dialogue and the first
meetings between the interested parties were initiated. Also pertinent was a Missing Persons pilot being
coordinated by the DOH which was focusing on Westminster and where a number of the subjects of the
study were believed to be suffering from mental illness
Developing the Initiative
The first challenge was to understand the issues faced by spiritual leaders. .A key issue was that people
with mental health problems were using churches as places of refuge but the churches were not aware of
how to refer them to Mental Health Services.
Links were then developed between Community Mental Health Services and the diocese and training
sessions were offered to some of the Spiritual Leaders focusing on Mental Health education and giving
information about Mental Health developments in Westminster
Broad issues to consider for the future
There was a proposal to develop spiritual hubs in the North and South of the borough to improve the link
between different spiritual groups.
The role of Faith/Spiritual Groups in the support of those with mental health problems was to be clarified.
The important issue of Information Governance and Confidentiality was explored and an Information
Sharing protocol developed.
The use of Personal Budgets in meeting faith and spiritual needs of service users has been raised as an
issue but not yet agreed and was subject to some debate within the Conference.
Pete concluded his presentation with the offer of supporting other boroughs to follow the model that has
been developed in Westminster.
While it was recognised that Westminster’s success in this area has been very much boosted by the
financial support of the Church for Neil Bunker’s post the model of a working partnership between the Trust
and the local faith communities is one that other boroughs can try and emulate.
The final component of the Westminster Story was a presentation from Nadra Gadeed, Mental Health
Promotion Specialist, Westminster Wellbeing Service.
Nadra’s presentation covered 4 areas, Information about the Wellbeing Service, Examples of Partnership
Working, the Model of Working and the Way Forward.
The Wellbeing Service
The Wellbeing Service offers support to those who live and work in Westminster. More specifically the
provision is for emotional and practical support to those experiencing distress or who want to maintain their
emotional wellbeing. The service targets BME Communities and is built on a model of community
engagement.
120 people attend drop-ins run by the Service who also organise mental health and wellbeing information
workshops.
Examples
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Examples of the work include facilitating dialogue for multi-faith provision at Bluebell and Sycamore Lodge,
liaising with the Guang Temple and Methodist Central Hall and participating in the Westminster Christian
Mental Health Forum.
Practical and emotional support is provided to faith communities. Training needs are collectively identified
and people are signposted to the Wellbeing service for more in-depth support
Model of Work
The key model of working is ‘partnership’ and this offers seamless communication for faith communities
with information being passed from the faith organisations to Mental Health Professionals who can then
either intervene or signpost as appropriate.
Faith communities greatly value linking with professional and clinical staff for ongoing support
Way Forward
Regular meetings will continue and the local faith and spirituality group will be further developed.
A useful local resource list is being developed for staff in Westminster.
Questions were then posed to the Westminster presenters.
The first session of the morning was then completed by feedback from other boroughs and sites in the
Trust
FAITH AND SPIRITUALITY INITIATIVES FROM ACROSS THE TRUST
BRENT
Amy Daniels was one of the representatives from Brent at the conference. She is an OT and spoke about
the current Faith and Spirituality services and developments that are happening or are hoping to happen as
below. She was supported by Faith Visitor Annette Dennis
‘We have regular faith visitors (Christian and Muslim) that attend to provide service users on the acute
wards at Park Royal Centre for Mental Health 1:1 faith and spirituality support. Upon request we can
access other faith visitors (i.e. Jewish). There are regular Christian services on the wards Pentecostal and
Church of England. We have a volunteer who puts up posters and manages the prayer request boxes
which are on the wards’.
She spoke of how she has started a WOEM (Women of Ethnic Minority) Group to ensure that any service
users who cannot access the main therapy programme due to cultural or religious reasons can have a
space to share experiences and concerns with other women with similar issues.
A Faith Links Meeting happens every 3 months where all business issues, faith input and development are
discussed. This is minuted and circulated to all the Brent faith volunteers.
Faith Visitors Support Sessions have also been started as at the last Brent Faith Links meeting it was
agreed that many faith visitors would benefit from a support session where any issues, concerns,
problems and/or achievements could be discussed and shared. This support session is be led by Amy with
the aim being that her mental health skills and experience would be able to guide the session accordingly,
She will be able to answer any questions and also sort out any practical issues.
Community links are starting to improve. One of Brent’s faith visitors has been able to continue seeing
some service users that he started to see whilst they were in hospital. He has a patient use mobile for
service users to use to make contact with him. The community mental health teams are recognising the
need for faith and spirituality needs to be met and are making links with the existing Brent faith visitors.
HARROW
Di Hurley, Lead Occupational Therapist in Harrow, presented a summary of local progress in setting up a
voluntary faith visiting scheme. This project aims to improve the way in which we identify and meet the
spiritual needs of in-patients in Harrow. Patients who request this service will be visited by one of a small
team of volunteers, representing a range of faith backgrounds who have been carefully selected and
trained to provide spiritual support such as prayer, at the in-patient unit at Northwick Park Hospital.
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KENSINGTON AND CHELSEA
St Charles Hospital
Charlene Alfred, Matron of the Mental Health Centre at St Charles told the audience about the visiting
chaplaincy service offered by Imperial Healthcare Trust. Reverend Geoff Morgan and colleagues from the
Jewish and Muslim faiths visit the wards on a weekly basis under a Service Level Agreement with the PCT.
Faith leads have been identified for each ward and there is also a Faith and Spirituality notice board where
information about faith events can be displayed
SK&C (South Kensington and Chelsea Mental Health Unit)
Jo Majithia, Matron at SK&C Mental Health Unit, was unable to attend but provided the following update.
‘Chaplains usually attend the local community meeting each Thursday on the ward.
There are also numerous visits to the ward by Chaplains and there is a Church of England service that
takes place every Sunday on the ward for those patients who want to attend
With the recent move of the Trust’s Eating Disorder service into the Unit, discussion is underway with the
Occupational Therapy Service to develop a spiritual support group into the programme of group support.
In addition, the Reverend Christina Beardsley (Lead Chaplain) and Jason Newstead, Matron at the Eating
Disorder Service, are looking at setting up faith and spirituality-related awareness raising sessions with
staff.’
SERVICE USER STORY
Rev’d Chris MacKenna addresses the Conference
WILLELMINA’S STORY:
A SERVICE USER INTERVIEW WITH DR. SARAH EAGGER
After the break for coffee and tea followed the part of the programme that most participants have evaluated
as the highlight of the day, an interview with Service User Willelmina Joseph-Lowenthal by Dr Sarah
Eagger. Wil’s words are reproduced in full below with her permission as subsequently published in the
Kensington and Chelsea MIND Service User Network Newsletter.
“It was deeply enlightening to hear SUN Mental Health Advisory Group (MHAG) member, Willelmina
Joseph-Loewenthal speak of the part spirituality plays in her life. Willelmina spoke eloquently and movingly
at the recent Central and North West London NHS Foundation Trust’s (CNWL) Faith and Spirituality
conference. It was a privilege to hear Willelmina explain to a large and attentive audience about the role
spirituality plays in her recovery.
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Although she grew up in the Roman Catholic faith, she went to church occasionally and was a lay minister.
Studying theology at university led Willelmina to question her faith due to the analytical nature of the study.
This removed one of the foundations of her life leaving her nothing to cling to and feeling as an outsider
adrift and cut off from her past.
For Willelmina this was a very dark and empty place and led to her being hospitalised. She felt her life was
shattered and did not want to continue. During her stay in hospital, Willelmina was visited by a member of
her church. She experienced a peaceful feeling and realised spirituality was separate from religion. It was
when her spirituality had been damaged that led to a loss of religion for her. She found that by maintaining
her spirituality, she was maintaining her wellbeing.
For Willelmina, practising religion helps her spirituality. She grounds herself in stillness and starts the day in
this way by attending church. This, she says, is where ‘I catch up with myself’, where she feels ‘muscular
spirituality’. It is like being on a roundabout with everything else whirring by. But when Willelmina steps off
the roundabout, she has something to hold on to.
The peace she achieves she finds she can recreate at moments of stress. For her, moments of solitude are
like jewels which help calm and ground her. Being part of a faith group brings a sense of belonging. Going
to church brings a beautiful feeing of calm, and this leeches out negative feelings. Willelmina finds this
restorative and it gives her clarity. It is as if her calmness can transfer to others. It is as if she has ‘a light
others can see’.
For Willelmina, spirituality is like a rock in a sea of huge waves that she can cling to. The rock changes:
sometimes it is like a fortress. Willelmina spoke about her involvement as a Peer Trainer on the eight-week
Telling your Story course at CNWL’s Recovery College.
She explained it was not a question of having answers. What she understands in the way she does, others
will understand differently. Because she feels loved, she can love. Listening to other people’s stories gives
her a deep feeling of spiritual release. The course is about allowing others to tell their story.
Willelmina offered suggestions on how professionals can help work with people while respecting their
spiritual needs and understandings. Professionals need to ask people about how their symptoms develop,
taking into account the person’s spiritual beliefs and how these feelings develop. ‘Telling my story helps me
to reclaim my rest’.
At present, Willelmina feels one can talk about a lot of things to a psychiatrist in terms of wellbeing, but
there is no place for spirituality. Willelmina finished with a powerful message: ‘If psychiatrists knew the
importance of telling your story, it would be part of each person’s care plan.”
The audience was visibly moved by this testimony and the powerful messages that it conveyed (See
Appendix 2 evaluation),
FAITH REPRESENTATIVE PERSPECTIVES AND PANEL
The final session of the morning was a presentation and panel discussion by representatives from 4
different faith groups which reflect the faith populations in the Trust. The challenge was to convey their
Faith’s perspective on mental health
CHRISTIAN
Reverend Geoff Morgan, Chaplain from Imperial Healthcare who regularly visits the Mental Health Unit at
St Charles Hospital spoke from a Christian perspective. He delivered a very enlightening talk on the theme
of: Christian spiritual and pastoral care for mental well-being
Wilkinson and Pickett, ‘The Spirit Level’ (2010)1 puts the number of people with MH problems nationally at
more than 1 in 5. I understand that boroughs in which we work in CNWL (e.g. Westminster) include some
of the highest levels of mental ill health in the country, whether people define themselves as religious or
not. Within faith communities there is a wide spectrum of individuals, from fringe belongers to deep
believers, with varying levels of commitment to different denominations and less formal groupings
1
Wilkinson, R. G., & Pickett, K. (2010). The spirit level : why equality is better for everyone. London; New York:
Penguin Books.
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Belongers/believers come with different philosophical, ethical and political outlooks/norms (e.g. on abortion
and birth control, on sexual identity, on what Christians should believe). This means at the inclusive
belonging end, all are welcome and loved in the name of Christ; but at the ‘deep believers’ end of the
spectrum, definitions could exclude some from membership of that sub-community resulting in a number of
unhelpful stigmatisations. But interestingly and more positively, statistics show church going in the capital
bucks the national trend with all churches (including the CofE) in London not declining as they are
elsewhere in the country.
How chaplains/spiritual care professionals support patients and staff
People are better off but no happier generally in higher income countries
However, and against the trend above, Lord Layard (2007)2, the Happiness Czar, mentioned research
evidence which shows that some people who believe in God are actually happier. Elaine Graham (2010)3
asked whether this is due to divine influence or human solidarity? She argued that spirituality and faith
bring ‘added value’ to the equation with
Prayer
Reading sacred scriptures
Sense of meaning / existential belief system
Well-articulated moral code
While these might also be available in non-religious activities, religion packages these spiritual ingredients
effectively and accessibly. John Swinton (2001)4 talked practically about how religious affiliation leads to
greater mental well-being with
Regulation of lifestyle and behaviour (e.g. misuse of alcohol)
Provision of social support networks
Positive self-esteem
Skills and coping mechanisms- frameworks for understanding illness stress or loss
Generation of positive emotions- disposition towards forgiveness, hope and
transformation
Or by ‘being suspended in a web of relationships and interests’ (Eckersley, 2007)5
If it means anything is that God reaches out to the desperate and the friendless and tops up spiritual capital
but he could use others (those of different or no faith) to do this. From this point it may then be about
finding a new mesh to be suspended in when one’s life is such that a mental health section is the only way
forward. In that support the staff on the ward have a part to play. Newly imposed boundaries have a part to
play, and old patterns and rituals.
Addressing a clergy conference recently, the outgoing Archbishop of Canterbury said that we need to do
more to pattern our disciplines of prayer to the ebb and flow of the day because of the hectic nature of life
in a city. Having time to reflect is important- I asked a nurse as she watched someone watching someone
on ‘close obs.’, if they had time for reflective practice. She laughed at me. Here is a question for managers,
if nurses do not have time to do this, how can they support service users to do their own reflection?
If your mental well-being is out, tangible symbolic actions familiar forms of words and actions are
appreciated and can be important as part of a care and repair process. For example, in Sikhism with the
karah parshad given when visitors come to the Gurdwara; or a Buddhist monk- who donates friendship
bracelets; or our Roman Catholic colleague who supplies rosaries, to assist with prayers.
2
Layard, R. (2007). The Teaching of Values. Paper presented at the The 2007 Ashby Lecture.
Graham, E. (2010). The 'virtuous circle'. Religion and the practices of happiness. In I. Steedman (Ed.), The Practices
of Happiness (pp. 224-234). London: Taylor and Francis.
4
Swinton, J. (2001). Spirituality and Mental Health Care: Rediscovering a Forgotten Dimension. Jessica Kingsley,
London
5
Eckersley, R.M. (2007) ‘Culture, spirituality, religion and health: looking at the big picture’, Medical Journal of
Australia, 21 May, 186: S54–56.
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We offer communion (wafers and wine) in regular services in the faith room or prayer/anointing for
healing, or portably on the wards.
General or more philosophical discussions individuals, even on intensive care, are held.
Extempore prayer is used. I will pray with a service user and have often been blessed by their prayers
for me.
Chaplaincy works in partnership with the OTs in running 6 week courses
With the advocacy service we raise awareness of Ramadan and mental health
We meet demands for scriptures as we distribute (Jewish, Muslim and Christian) holy books on the
wards, for patients and staff.
Some final to-dos
Please see the Trust Faith and Spiritual support policy which states
Where a service user requests a staff member to pray for them, or with them, this will be a matter for the
staff member to decide. Any prayer should be consistent with the faith of the service user. The staff
member, however, has the right to say ‘no’ to this request. Such requests and staff response should be
recorded in patient notes.
3.2.3 Trust staff should not initiate an offer of praying with or for service users unless the relationship that
they have with the service user is such that this is acknowledged as being acceptable and consistent with
the beliefs of the service user.
Give cultural and spiritual support a bigger place and encourage colleagues in this. For example, you could
ensure the cultural and spiritual section of the Adult Health and Social Care Needs Assessment is
completed, namely
What is important to you in your life?
What helps and sustains you?
Does faith and spirituality play a part in this?
Do you need support in relation to this and how?
Do you want access to faith visitor, chaplaincy service, place of worship or other form of spiritual
support?
If you are a member of the RCN send off for a 20 free pocket guides ‘Spirituality in Nursing Care’ and give
them out to colleagues. Go on training in spiritual assessment and support colleagues to do this as opening
up channels to engage more deeply with service users or one another. Refer to the chaplaincy or faith
visitor services, to support the user the family or carer. Lord Layard hoped churches will do more to help
people train their minds in the mental disciplines which we know can lead to serenity and compassion
Reverend Morgan ended with the following thought-provoking quote:
‘Religion is for people who are afraid of going to hell
Spirituality is for those of us who have been there.’
Ladbroke Grove resident c.1980s, reportedly.
and provided two websites that may be of interest to readers:
http://www.mentalhealthproject.co.uk
http://www.churchofengland.org/media/45468/parishresource.pdf
JEWISH
Rabbi Ari Cohen is also a member of the Multi-Faith Chaplaincy at St Charles and is a regular visitor to
the wards. He spoke from a Jewish perspective:
‘I believe the question that was posed was what might a Jewish service user be faced with in a mental
health environment? As a chaplain what support could I provide to the Service User? I explained that it
depends on the time of the year. Dietary laws play a major part in the Jewish Religion and the service user
may ask for strictly kosher food and how this can best be obtained. I may have to liaise with the staff to
explain in order to avoid any anxiety on the part of the service user.
There is an obligation on male Jewish service users to pray at certain times during the day and they may
ask for a designated area and prayer books to fulfil this duty. On Friday Nights there is an obligation on
Jewish Women to light candles to mark the start of the Sabbath. This become a health a safety issue with
regards to the trust but may cause to distress to the service user if this provision is withdrawn. This is a
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situation where a compromise may be met such as a safe environment within the trust or perhaps
explaining to the service user that other Jewish women outside the trust can light candles.
There is an issue with regards to modesty in strictly Jewish Orthodox Circles which could cause an offence.
These are a small percentage of what a Jewish Service User might be faced with in a mental health
environment’
ISLAM
The Muslim perspective was very ably described by Fatima El-Guenuni, Manager of the Arabic speaking
service in CAMHS where most of the service users are Muslim, however, Fatima stressed that responding
to their needs is not simply a matter of language, but also responding to the cultural needs in the context of
faith and belief. In describing her work as an Islamic therapist, Fatima referred to her use within therapy of
the sayings of the Prophet (where these are lots of references to soul-spirit-self). She described therapy as
a process of helping people to understand their problems within their own frames of reference, and to
therefore discover solutions.
Fatima stressed the importance, from an Islamic perspective, of knowing ourselves and commented that,
‘counselling is knowing ourselves in order to nurture ourselves’.
The issue of Jinn possession was also addressed, and Fatima highlighted how this can be presented by a
patient as a barrier to seeking and receiving treatment. She also indicated that patients who are more ill
may use religion as a reason not to engage with a service.
Another interesting aspect of working with Arabic-speaking communities was highlighted in relation to
language and interpreting. The Arabic word for ‘whisperings’, which generally refers to fantasies, thoughts,
our own inner reflections, can get translated as ‘hearing voices’ and therefore, in the mental health context,
convey a very different meaning to the one intended. Fatima also referred to the word ‘jihad’, so often
publicised in the media as meaning war, when in fact its common usage is in relation to the inner struggle
to become a good and pious person.
Finally, Fatima mentioned that she offers training in Islamic understanding within CAMHS and it seems
clear that this is a resource that needs to be developed further across the Trust, particularly as Fatima’s
experience lies not just in working with children, but adults too, in particular mothers.
HINDU
The final member of the panel was Dr Chetna Kang who gave a very informative talk about the Hindu
perspective on mental health, taking the theme Faith considerations in providing Mental Health
Services for British Hindus.
In 2001, 557,985 British residents identified themselves as Hindus. It is now said to be approaching 1
million. The majority of British Hindus trace their origins to India. Over one third of today’s UK Hindu
population was born in Britain.Most Hindus in the UK have roots in Gujarat, with the second largest group
from Punjab and British Hindus are heterogeneous in terms of their socioeconomic background.Household
structure shows salient features of both an extended family and a larger number of dependent children
living with parents.
The term Hindu was first coined in the 8th Century by Persians and it is an umbrella term for a number of
traditions which are based on the teachings of a vast body of scriptures called the Vedas which originated
in India approximately 5000 years ago. Although the term Hindu does not scripturally exist it continues to
be used out of convenience. Other terms that Hindus may use to describe their faith include Sanatana
Dharma, Vaishnava and Shaivite.
India is culturally diverse and there are over 83 documented languages spoken there. This leads to
considerable variation in how the beliefs and practices of Hinduism are expressed. However, the core
beliefs and core practices outlined below are universal with the only other variation being service users’
degree of practice.
Core Beliefs
I am not the body or the mind, I am spirit/soul. The goal of life is to realise who I really am and re-establish
my relationship with Go
There are considered to be three aspects to God and Hindus vary in which aspect is the focus of
their prayer or meditation:
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-Bhagavana/God the person (Many names including -Krishna, Vishnu, Rama)
-Paramatma/The Lord in the Heart
-Brahmajyoti/God’s energy
Everything has life force
Everyone has free will
Everyone has a relationship with God
Karma – What we put out is what we get back
Reincarnation The concept of reincarnation essentially means that although the body and mind die
as they are considered temporary, the soul never ceases to exist and transmigration of the soul into
another body or if one reaches the ultimate goal of returning to the kingdom of God and achieving
liberation, depends on the choices we make, actions we perform and our motivation
Varnashrama Dharma – Occupational duty vs. caste system. It is a common misconception
amongst both Hindus and non-Hindus that the Vedic/Hindu Teachings encourage a social order
based on birthright or the caste system. In fact, like with most cultures your occupation and social
order is very much dependent on your nature and your training i.e. it is chosen. Education and
employment are held in high regard in the Hindu community and are an almost essential component
in improving the engagement and assessment of British Hindu service users as making a
contribution to society is an important way for Hindus to express their faith
Sanatana Dharma – Spiritual/Eternal Nature which is to be in our original, eternal state of bliss and
wisdom. This is deemed by Vedic scriptures to be achievable by anyone regardless of colour, caste,
race or gender.
The principle of taking guidance from Guru (Spiritual Teacher) Sadhu (Other saintly practitioners)
and Sashtra (Scriptures/Vedas). To this end when Hindus do require pastoral care they may already
have a priest or pastor that they turn to. If they don’t already, illness is often a time when they may
initially seek for this guidance and having good links with local temples goes a long way in assisting
the services users who are in this position
Core Practices
These include Meditation/Prayer, Deity Worship, Hymns, Offering and respecting sacred food , Pilgrimage,
Active service (to the deity, holy people, to the community or society at large etc.) and hearing lectures on
the scriptures
Lifestyle Considerations
As with any faith, Hindus vary in how much they adhere to the philosophy and practices of their faith.
However, there are certain lifestyle considerations that remain even without being a serious practitioner as
they have been handed down from generation to generation.
Diet – The Vedas encourage a Lacto Vegetarian diet although not all Hindus follow this. This is
important in that it may affect compliance with medication if a vegetarian option is not available.
Routine/Cleanliness – especially important to the older Hindu population.
Dress/Special markings (neck beads, prayer beads, tilak-clay marking on the forehead)
Family Life – Many Hindus are still living with an extended family and as Western clinicians what we
may consider to be over involvement from the family is often culturally normal. This is especially
useful to consider when dealing with confidentiality.
Complementary therapies – Ayurveda is an ancient system of healthcare stemming from the Vedas
which Hindus may seek out to use in conjunction with their medication or as an alternative. It is
worth asking if service users are currently on any homeopathic or Ayurvedic medicines. Most
Ayurvedic practitioners are very happy to liaise with mental health services.
Fasting (pregnant women, children and elderly exempt). Hindus my use fasting as a way to heal
without it being driven by psychopathology such as delusions or hallucinations.
Suicide is frowned upon in Hinduism and this may serve as a protective factor.
To facilitate and optimise the engagement, assessment and recovery of Hindu service users, good links
with local Hindu temples and communities and an approach that is receptive to including Hindu service
users’ beliefs and practices go a long way. Hopefully, the above synopsis offers some ways to start some
of these discussions.
There then followed questions from the audience to the panel and a very lively debate ensued. What was
confirmed by all who spoke was how valuable it was to have a better understanding of the differing religious
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perspectives and how useful it would be to dispense this information to all teams in the Trust in the interest
of being better able to address the needs of service users.
To bring the morning to a close, Di Hurley read her final poem
A NOISELESS PATIENT SPIDER
A noiseless, patient spider,
I mark’d where, on a little promontory, it stood, isolated;
Mark’d how, to explore the vacant, vast surrounding,
It launch’d forth filament, filament, filament, out of itself;
Ever unreeling them – ever tirelessly speeding them.
And you, O my Soul, where you stand,
Surrounded, in measureless oceans of space,
Ceaselessly musing, venturing, throwing, - seeking the spheres, to connect them;
Till the bridge you will need, be form’d – till the ductile anchor hold;
Till the gossamer thread you fling, catch somewhere, O my Soul.
Walt Whitman, 1967- Leaves of Grass
Dr Eagger then lead a final silent meditation and the formal part of the Conference came to an end.
Lunch arrived and was enjoyed with much networking and the continuation of some very lively discussions.
Conference participants listening to a presentation
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APPENDIX 1 - ATTENDANCE
The number of attendees was broken down by religion and by service line as follows
Service Line
Assessment and Brief Therapy
6
Acute Care
21
Addictions
3
Offender Care
1
CAMHS
3
Community Recovery
8
Learning Disability
2
Older Adults and Healthy Ageing
13
Rehabilitation
7
Psychological Medicine
1
Other (non-CNWL)
including chaplains and faith visitors
13
Total
78
Religion
Atheist
10
Agnostic
3
Church of England
0
Roman Catholic
10
Other Christian
19
Sikh
1
Jewish
1
Buddhist
0
Hindu
2
Muslim
4
Jain
1
Other
1
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APPENDIX 2 – FEEDBACK FROM PARTICIPANTS
Evaluation Form feedback
The categories were as follows
How would you rate the usefulness of the ‘ Westminster Story’?
How would you rate the usefulness of the ‘Rest of the Trust’ update?
How would you rate the usefulness of the Service User interview?
How would you rate the usefulness of the Faith Representatives panel session?
The Ratings were
Very useful
Quite useful
Not useful
Irrelevant
Outcomes
34 people found the Westminster Story very useful
17 people found it quite useful
27 people found the session on the Rest of the Trust very useful
23 found it quite useful
47 people found the Service User interview very useful
4 found it quite useful
37 people found the Faith Panel very useful
13 found it quite useful
There was overwhelming consensus in the feedback from participants that the session in which the
interview with the Service User took place was the most valued.
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Stephenson House
75 Hampstead Road
London NW1 2PL
Direct line: 020 3214 5700
Typetalk: 18001 020 3214 5700
www.cnwl.nhs.uk
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