Cycling studies is a rapidly growing area of investigation across the social sciences, reflecting and engaged with rapid transformations of urban mobility and concerns for sustainability. This volume brings together a range of studies of cycling and cyclists, examining some of the diversity of practices and their representation. Its international contributors focus on cases studies in the UK and the Netherlands, and on cycling subcultures that cross national boundaries. By considering cycling through the lens of culture it addresses issues of diversity and complexity, both past and present. The authors cross the boundaries of academia and professional engagement, linking theory and practice, to shed light on the very real processes of change that are reshaping our mobility.

Hospice care is a type of care and philosophy of care that focuses on the palliation of a terminally ill or seriously ill patient's pain and symptoms, and attending to their emotional and spiritual needs (Powell 2014). The concept of hospice has been evolving since the 11th century. Then, and for centuries thereafter, hospices were places of hospitality for the sick, wounded, or dying, as well as those for travellers and pilgrims (Dossey 1999). The modern concept of hospice includes palliative care for the incurably ill given in such institutions as hospitals or nursing homes, but also care provided to those who would rather spend their last months and days of life in their own homes (McCue and Thompson 2006).

The chapter considers how a pluralistic approach can be used to inform therapeutic work with people at risk of suicide or who are self-injuring. It includes theoretical considerations, practice guidance and ethical implications of such work.

This book chapter considers the role of human powered vehicles: bicycles and tricycles, in this mundane distribution of consumer goods.

The spiritual is always present and this presence manifests itself in the learning environment. In conclusion, education and training within the area of psychology, religion, - spirituality appears to be very limited. Yet the finding suggests that counsellors are interested in the exploration of spirituality in counsellor training.

A co-operative inquiry group consisting of 8 counsellors met for 11 months to explore their experience of spirituality in their counselling training and in their work with clients (Swinton, 2010; 2015). The aim was to explore whether spirituality was absent from the process of counselling training, specifically to discover (1) how counsellors perceived and described their experience of spirituality in their training and (2) with a view to developing spiritual pedagogy; how spirituality could be incorporated into the training process of practitioners

An exploration of processing the effects of perceived parental rejection in childhood through participation in the personal development aspect of a person-centred counsellor training course.

Written in order to further practice and understanding about what it means to work with the spiritual dimension of being human, this book explores the theoretical and practice knowledge that can be shared and exchanged between counselling and psychotherapy on one side, and Spiritual Accompaniment and Spiritual Direction on the other. The contributors, who each work with spiritual issues, either explicitly as spiritual directors or accompaniers, or as an implicit part of their therapeutic work, offer a psychologically-informed approach to Spiritual Accompaniment and Direction, and to working with others on a spiritual level more generally. They explore what it means to be attuned to the spiritual process of another, discuss what makes an effective relationship in Spiritual Accompaniment and counselling, and consider how best to work with spiritual crisis, spiritual abuse, and pain. The unconscious process informing the work, forgiveness, changing spiritual needs over the life-span, and models of supervision that can inform the practice of Spiritual Accompaniment are also explored. A case study is presented, providing psychological and theological insights into the accompaniment process. Grounded in work with the spiritual dimension of others and aspiring to improve encounters at a spiritual level, this concise book has important implications for the practice of counsellors, psychotherapists, and spiritual accompaniers and directors.

If you like me, are from a religious background and have therefore had a ready-made language to discuss the spiritual dimension of human experience, you may have struggled to know how to work with the spiritual dimension of clients coming for therapy. Ethically, now, as counsellors we must consider spirituality in relation to diversity, as spirituality could be an element in our clients’ cultural experience. There may be no shared language or understanding to address this dimension and this is problematic. The separation of spirituality from religion has meant that there may be no shared understanding of what spirituality means. Consequently there may be as many definitions of spirituality as there are people (in terms of what spirituality means for individuals).

In our secular and diverse culture people may be seeking to fill the vacuum that religion played in the lives of preceding generations. The word salvation does conform to a set of beliefs that is set out in the Christian scriptures and the means by which to attain this salvation. This understanding of the nature, grounds, and means of obtaining salvation. This understanding of salvation is grounded uniquely in the life, death and resurrection of Jesus Christ. This is not the salvation that is experience in counselling training or therapy.