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From the critically acclaimed BBC Two and iPlayer series Pilgrimage follows well known personalities of differing faiths and beliefs on a personal journey of discovery as they tackle some of the most famous walking routes across the UK and Europe. In this series the Pilgrims go to Wales in Pilgrimage The Road Through North Wales.

Eryl the Pioneer Priest talks about Celtic Spirituality to the Pilgrims. Tom, Christine and Eshaan respond especially well to being in a “thin place”.

https://www.bbc.co.uk/iplayer/episode/m001vvdl/pilgrimage-the-road-through-north-wales-episode-1?seriesId=b09w7lc0-structural-3-m001vvdk

Pilgrimage Moments: A Thin Place

Narrator: The church belongs to the Anglican Church in Wales. It's run by Eryl Parry, who has an interest in Celtic Christianity, and she is what's known as a pioneer priest.

 

Eryl:        So as a pioneer priest, what we do is we create worshiping communities, faith communities for people who wouldn't necessarily find themselves sitting on a pew that might be on a mountainside. For me, there's a deeply authentic expression here, which is Celtic spirituality, and there are so many people who seek to make some kind of sense of their lives out in landscape.

 

Eshaan:   And what is Celtic spirituality? It's not something I've heard before.

 

Eryl:        So it's the Christian faith dating right back to the Saints in the sixth century. So here, Saint Callanan. So if you're here at the top of the hill, the lens of Celtic spirituality would be saying God is in the landscape. We're not worshiping nature. We're worshiping the creator.

 

Tom:       Yeah, we've seen a lot of that today. The sun coming through the clouds. God is speaking to us and God speaking to us through each other, I think. So, yeah.

 

Narrator: Eryl has her own way of leading community worship up here in the hills.

 

Eryl:        So where are we going? Is just a lovely little viewing spot. What we call a ponder spot.

 

Amanda: Yeah. Let's ponder.

 

Eshaan:   A nice bit of pondering.

 

Sonali:     This is crazy.

 

Eshaan:   Amazing.

 

Sonali:     Absolutely stunning.

 

Eryl:        So as we look across the mountains, I would ask you just to let your eyes settle on something that's speaking to you. It might be the meandering river. It might be the mountains. I'm just going to give you a little bit of time on your own to imagine what it is to be in a thin place. A thin place, we would say, is somewhere where you have a sense of the barrier between earth and heaven being thinner. You get a sense of the awesome nature of God or the awesome nature of the universe. So guys, just take a few minutes to ponder. Do you mind if I share your ponder spot?

 

Tom:       Hi. I've been looking at the Mountains where it literally just disappears into nothingness. Yeah, and it struck me. That's the thin place. That's essentially as close as you get to heaven on earth. It made me have a feeling of prayer, that hoping when I actually see heaven after I die, I recognise it for what it is. And it seems like this is a glimpse of what it might be like. It's, uh. No. It's awesome.

 

Eryl:        And that insight and this moment is a gift.

 

Tom:       Mm. I do get pilgrimage now. There's not many places in the world where you're supposed to sort of stop and look and consider yourself. And the thin barrier between heaven and earth. Oh, thank you for taking us here. I appreciate it.

 

Eryl:        Thank you.

 

Christine: I just wanted to come back and look at the church again and really appreciate it, because I don't enjoy the feeling of death. As a mum it absolutely petrifies me. It's my biggest fear is leaving my children one day. My children are considered different because they're all autistic and so am I. And I have often had comments like, I bet you wish there was a cure or something to fix your children. And and I really don't. I think every single child is a miracle. But it just makes me want to be around forever because they're so magical.

 

Eryl:        I think we're called to people and place. And you've been called as a mum.

 

Christine: It is my purpose in life, and I know I wouldn't be here if I didn't have my children.

 

Eryl:        It's a high calling.

 

Christine: I just don't know what I'd do without the kids. I don't know what I'd do without my babies. I also don't know what they'd do without me. It scares me. Really scares me.

 

Eryl:        Would a hug help or hinder?

Christine: Yeah. Thank you.

Eshaan:   Um, I could associate this breeze with praying at my mum's grave when I go there. And. The breeze has made me think of her really. And. I just kind of found myself saying some of the prayers I'd say when I go to her grave. I think the tears are just kind of the love that I wish, I wish I could still give her. I think that's part of the reason why I don't take time to ponder, because I don't want to go into what's in my heart, really. The moment I think I'm going close to that bit of me. I think I don't want to. So, uh, it's nice to be able to just to ponder. That's the whole point, right? I guess it works. I guess it works.

Pilgrimage Moments: A Thin Place

Video length - 06.42
Published date - Jun 2025
Keystage(s) - 3 and 4

From the critically acclaimed BBC Two and iPlayer series Pilgrimage follows well known personalities of differing faiths and beliefs on a personal journey of discovery as they tackle some of the most famous walking routes across the UK and Europe. In this series the Pilgrims go to Wales in Pilgrimage The Road Through North Wales.

The Pilgrims talk about the Buddhist view of life after death with Lama Shenpen at a Buddhist hermitage. Christine, Sonali and Eshaan reflect on her words.

https://www.bbc.co.uk/iplayer/episode/m001vvdq/pilgrimage-the-road-through-north-wales-episode-3

Pilgrimage Moments: Buddhist Teachings

Narrator:   Once back at the Hermitage, the pilgrims meet Lama Shenpen, its founder and spiritual leader at the stupa.

 

Lama Shenpen:          So you could say that the stupa represents the center of the universe and the center of the universe could be anywhere or everywhere. So this is, if you like, a representation of it that actually contains the essence of it. So when we walk towards the stupa, we're walking to the center of the universe, which lies beyond all our thinking and opinions. It's considered to be radiating love and compassion, so it's considered to be very powerful. And the center of it is called a tree of life. Because really, in a way, Buddhism is about finding, well, what is the significance? What is life? What is birth? What is death? You could say, well, our life is a pilgrimage. We start with birth. You have this vision of a journey and the significance of your life. And then life ends. Your body dies. Yeah?

 

Spencer:    Sorry, I didn't mean to interrupt you. I just have. I have a question. Yeah. I've always just felt that energy and people's energy. Because I believe you can feel the people's energy. Like it's a physical thing that you can feel. Why would the energy die with the body? So I've always assumed that, you know, when I take my last breath in this body that something will happen to my energy.

 

Lama Shenpen:          Yeah. Other cultures would find it. Mad to think that actually, that's all that happened. It lasted one lifetime and then it disappeared. What are you talking about? You die, and then you just manifest again in another body, in another place, in another time.

 

Michaela   Do you believe that you go from one body into another body, or is it just an energy that comes out and and circulates?

 

Lama Shenpen:          I think one way you can think of it is it's more like the world we create collapses, and then we've got to start again with a another situation, which is our new life.

 

Eshaan:     I sometimes feel like some of these ideas exist to give solace to the people that are left behind in a sense, like. But actually, we don't really know. Like, I don't know where my mum has gone. I have no idea. When I pray to her, I have no idea if she is in an afterlife. I'm just praying into the ether and hoping that she receives some of my energy or whatever it might be.

 

Lama Shenpen:          It's beautiful, isn't it? There's an intuitive sense that there's a meaning to that. A lot of people do seem to find those ideas helpful.

 

Narrator:   Lama Shenpen invites the pilgrims to take part in a ritual at the stupa.

 

Lama Shenpen:          As we live our life, we actually are creating a story. That's our life. And then we're holding on to things that we think are us.

 

Narrator:   The ritual helps nurture the path to spiritual awakening and enlightenment.

 

Lama Shenpen:          In some ways. When we walk around the stupa, go on our pilgrimage around the stupa, we come back to where we started, but maybe with a different perspective.

 

Christine:  As a mum. Of course. I don't ever want to leave this earth. I want to be around forever. To be with my children. Everything Lama explained made perfect sense. It was very much that. You know, your energy lives on. Okay your body might leave, but your soul and your energy is there. And that's amazing. That, for me is something that I want to believe in. That means we get to live on forever, doesn't it? I'm not scared of death anymore. I'm not scared of death.

 

Sonali:       Lama Shenpen said that life is a pilgrimage and that no one has ever said to me. I've learnt that today and it's so right. I always say I'm of Jain origin. I'm not practicing. That term practicing kind of always, it's difficult for me because then I feel like I've got to prove I'm doing something concrete. And maybe today has just confirmed. Maybe I should just say I am Jain. And then whatever I do, my intention of living a good life with as much non-violence as possible is probably all right.

 

Eshaan:     My mum felt like the centre of my universe, so I felt a real connection to this physical manifestation of centring of the universe. Every time I went round, I could feel my brain and my heart going. This is a new thing. So this was the first time where I got a sense that my stupa is missing, which is why I feel this way. I feel like I'm floating through the universe without anything to anchor me.

 

Lama Shenpen:          Thank you.

 

All Pilgrims:  Thank you so much.

 

Michaela:  That was beautiful.

 

Pilgrimage Moments: Buddhist Teachings

Video length - 05.45
Published date - Jun 2025
Keystage(s) - 3 and 4

From the critically acclaimed BBC Two and iPlayer series Pilgrimage follows well known personalities of differing faiths and beliefs on a personal journey of discovery as they tackle some of the most famous walking routes across the UK and Europe. In this series the Pilgrims go to Austria in Pilgrimage The Road Through the Alps.

Nelufar and Steph chat with a refugee from Afghanistan, which has a special resonance for Nelufar because she was also a refugee from Afghanistan. 

https://www.bbc.co.uk/iplayer/episode/m0029kxg/pilgrimage-the-road-through-the-alps-episode-2?seriesId=b09w7lc0-structural-4-m0029kxc

Narrator:  Nelufar and Stef have gone to the town of Bludesch. On the outskirts is a refugee centre run by Caritas, an international Catholic charity. Nelufar came into the UK as a refugee from Afghanistan at the age of seven.

Nelufar:   It's one of the invisible things that make me who I am. But I am nervous.

Stef:         I feel like this is quite a personal story for you.

Nelufar:   Yeah.

Narrator:  They're meeting Faisal Karim. He's lived at the centre for a year with other international refugees from a range of backgrounds and situations.

Faisal:      Hey.

Nelufar:   Hi. Good to meet you. I'm Nelufar. Salaam alaikum.

Stef:         Stephanie.

Narrator:  Faisal Kareem was brought from Afghanistan by people traffickers and spent a difficult year moving through various countries before finally arriving in Austria.

Nelufar:   With his own eyes.

Nelufar:   How important was your faith in your journey?

Nelufar:   He says when you're a muslim, you're a muslim. His deen, his belief was always the same.

Nelufar:   Wow. Here. He's free to pray or not pray. But in Afghanistan, he had to pray. So then. Which is faith, which is real? You know,

Stef:       May I ask, what is your hope for the future? What is your dream now?

Nelufar:   Just normal things really ordinary things that we all have.

Narrator:  For now Faisal Karim has a job locally, studies German and spends time with the other refugees.

Stef:        Thank you so, so much.

Nelufar:  Bye!

Pilgrimage Moments: A Refugee Story

Video length - 04.18
Published date - Jun 2025
Keystage(s) - 3 and 4

From the critically acclaimed BBC Two and iPlayer series Pilgrimage follows well known personalities of differing faiths and beliefs on a personal journey of discovery as they tackle some of the most famous walking routes across the UK and Europe. In this series the Pilgrims go to Austria in Pilgrimage The Road Through the Alps.

Helen engages in a thoughtful and emotional conversation with Daliso, delving into her Jewish heritage and exploring the layered, often conflicting emotions she feels about the tragic fate of her father’s family, many of whom perished in the concentration camps of Auschwitz and Theresienstadt. As she reflects on this painful history, she grapples with the question of whether she has the right or even the responsibility to claim and “own” that legacy as part of her personal and cultural identity, especially given the generational distance and the complexity of inherited trauma.

https://www.bbc.co.uk/iplayer/episode/m0029kxd/pilgrimage-the-road-through-the-alps-episode-1?seriesId=b09w7lc0-structural-4-m0029kxc

Pilgrimage Moments: Jewish Roots

Daliso:     On this pilgrimage. When we are going through these places, the memories like, how do you feel?

Helen:      It's triggering so much of, you know, obviously my father loved Austria so much because as a boy he would come to Austria. But then the more you know about the actual role that the Austrians purportedly played in the war, the two things are in conflict because a lot of Austrians were part of the Final Solution. I mean, this is the thing about numbers. The thousands and thousands and thousands and thousands of people who died, including my father's family in Auschwitz. I mean, it's just beggars belief, doesn't it?

Daliso:     Yes. So it was your father's family. How did your father get get away?

Helen:      Well, I think what was usual in 39 is you had to have a sponsor in England. They sent my father to school in Margate early, and then his parents followed and his sister followed.

Daliso:     And when you were growing up, was it spoken of or never spoken of.

Helen:      It wasn't largely spoken of because of the need and the gratitude to be English and wanting to put. The past you know, behind you and celebrate like we are just celebrating now, but move forward.

Daliso:     Yeah, do you feel your Jewishness plays a big part in your life?

Helen:      The Jewishness is complicated because I wasn't brought up in a Jewish home. We didn't. My mother was English, not Jewish. But when I think about my grandmother and the way she spoke and her sadness because there was obviously sadness, um, it's a conflict because you you've inherited this, like, paranoia that there's something you can't talk about, you can't overclaim it, because that would be a disservice to those people who are central to it. But it's really coming. It's kind of I'm feeling it now.

Daliso:     I'm feeling it here.

Helen:      So pick up your sticks. Let's go and catch up with the others.

Daliso:     I enjoyed a brief rest.

Helen:      A little rest.

Daliso:     Let's do it.

Helen:      More pilgrimage now.

 

Pilgrimage Moments: Jewish Roots

Video length - 02.41
Published date - Jun 2025
Keystage(s) - 3 and 4
Come and join us for Eid ul-Adha – the Festival of Sacrifice, celebrated by Muslims all around the world! Eid ul-Adha commemorates the story of Prophet Ibrahim’s devotion and willingness to sacrifice everything to Allah, symbolising faith, obedience, and generosity.
Our film outlines the traditions of Eid ul-Adha: morning Eid prayers at the mosque, the ritual sacrifice of an animal, and the sharing of meat with family, friends, and those in need. The celebrations of Eid ul-Adha help instil the values of compassion, gratitude, and community. With beautiful illustrations and live-action footage combined, we hope to inspire you with the joy of Eid ul-Adha!

Eid – Ul-Adha Transcript

Nadia:           Every year, Muslims like me celebrate the festival of Eid-ul Adha, which means the Festival of Sacrifice. My name is Nadia and Eid-ul Adha brings a special kind of energy into my home. It's a time for reflection, community, family and food. Eid-ul Adha begins on the 10th of Dhul Hijjah, which is the 12th month of the Islamic calendar. Back home in Bangladesh, my family get four days off for a proper celebration. But here in the UK, we squeeze the joy into one packed day. Around this time, Muslims from all over the world are on Hajj, which is the pilgrimage to the city of Makkah in Saudi Arabia. I haven't been yet, but it's something I dream of doing one day, insh'Allah. Eid ul-Adha takes place during the Hajj, and even though we're not there in Mecca, we still feel deeply connected to it. So we all celebrate together wherever we are. Eid ul-Adha is also when we remember the story of Prophet Ibrahim, Hajar and Ismail. Hajar held her baby close and rocked him gently. They were lost and alone in the scorching desert. Shh Ismail. Don't worry. I'll find us some water. She laid Ismail down on the sand and ran up a nearby hill to search the horizon. But there was no one to be seen. No glint of water, no vegetation, nothing. Hajar ran back down into the valley and up the other side to look in the opposite direction. Still nothing. Getting increasingly desperate. Hajar ran seven times between the two hills, looking for someone, anyone to help. Ismail began to cry and Hajar slumped down beside him. Please help us, Allah. Please show us mercy. Help! And Allah heard her prayer. Suddenly, crystal clear water gushed out of the ground and pulled around them. Hajar cupped her hands and gulped it down. Delicious. She dripped some water into Ismail's mouth, then heaped sand in a circle around the spring to create a shallow well. Laughing and shouting, Zam, Zam! Stop, stop! Later that day, some nomads were crossing the desert. One of them pointed at the sky. Look, birds circling ahead. They gazed up in amazement. There must be water nearby. But they knew of no oasis in this area. The nomads rode up the valley until they found a woman and a baby beside a well, where they'd never been one before. Hajar's husband was the Prophet Ibrahim. After some time, he found his wife and child living at the center of a small community that had quickly grown up around the Zam Zam well. It was the beginning of the city of Makkah. As soon as Ismail was old enough. Ibrahim took him out to help look after their sheep. Ismail was the most precious thing in Ibrahim's life, and he wanted to spend as much time with his son as possible. One night, Ibrahim had a dream. He saw himself sacrificing Ismail and knew it was a message from Allah. Ibrahim was distraught. Human sacrifice was common among the idol worshippers, but Allah had never demanded a life before. Even so, Ibrahim knew he couldn't disobey Allah and went to speak to Ismail. My dear son, I saw a dream that I must sacrifice you. Then you must do as Allah commands, said Ismail. So with heavy hearts, Ibrahim and Ismail walked out into the desert towards a place called Mina, where the sacrifice was to happen. Shaitan shimmered out of the heat haze in front of them. Don't do it, Ibrahim. Surely your son is more important to you than Allah. Ibrahim and Ismail were tempted to turn back, but they threw stones at the devil until he vanished. When they were halfway to Mina, Shaitan appeared again. Don't do it, Ibrahim. Think of Hajar. How must she be feeling? Surely your wife is more important to you than Allah. As before, they threw stones and Shaitan disappeared, only to reappear when they were nearly at Mina. Don't do it, Ismail. If your father really loved you, he would disobey Allah. But once more, Ibrahim and Ismail hurled stones at the apparition until he had gone. At last they arrived at the place of sacrifice. Ismail lay down, and Ibrahim raised his knife, ready to strike. Stop! Ibrahim, said the voice of Allah. You have passed the test. Ibrahim lowered the knife. Ismail got to his feet and they embraced, crying with relief and joy. When they parted, they saw a ram standing exactly where Ismail had been lying. They sacrificed the ram to Allah, cooked it, and then shared the meal with their family, their friends and the poor people of Makkah. Ibrahim had learned that he should always trust and obey Allah and to show his devotion, he built a cube shaped house of worship near to Hajar as well, where he could pray. It became known as the Ka'ba, which means cube, and for all Muslims it is the holiest place on earth. Because the Islamic calendar is shorter than the January to December one that most people use the date of Eid-ul Adha changes. Every year it's about ten days earlier, so we have to plan ahead. We usually buy new clothes to wear and getting ready on Eid morning is a whole ritual in itself. I always pick out a special outfit. Sometimes I go traditional and other times a bit more glam. I tend to stay at home and get a big meal ready for my family. But it's traditional to start the day by going to Eid prayers at the mosque or masjid, which is what we call our place of worship. So that's where my husband and brothers have gone. Everyone is encouraged to be there, and it's beautiful to see the whole community coming together, dressed in their best, greeting each other like one big family.

 

Interviewee 1:            First step, of course of Eid is always getting the prayer done in the morning. That's what makes Eid, Eid.

 

Interviewee 2 : It starts with the morning prayer. Just always remembering God at the beginning of the day. Allah in our religion, in our faith.

 

Nadia:           The story of Prophet Ibrahim, Hajar and Ismail is remembered in all sorts of ways. While people are on Hajj, they will run seven times between two hills and drink from the Zam Zam well, just like Hajar did. They will visit the Ka'ba that was originally built by Ibrahim, and they throw stones at three pillars, just like Ibrahim and Ismail threw at Shaitan to make him go away. And all Muslims, wherever they are, will make a sacrifice. In Muslim countries, families often keep an animal to sacrifice on the day. But in the UK, most of us give money instead so that a sacrifice can be made on our behalf. However it's done, the meat will be cooked and shared with the family and traditionally with the poor. These days we often donate to charities who do this work on a wider scale. For me, it's all about making a big meal, gathering everyone and making sure no one leaves hungry.

 

Interviewee 3 : We get a celebration to enjoy each other, enjoy food, good food. That's where the sacrifice comes from. People who are out in Makkah who are doing Hajj, they will also be having a very special day, which is why we celebrate here on the same day.

 

Interviewee 2:            This Eid ul-Adha about the sacrifice of Prophet Ibrahim, Prophet Abraham, and the sacrifice he made for the sake of God and a special day for us, because we appreciate the sacrifices that we also have to make for God as well, and take that into account. And also, it's a nice blessed day to spend time with our family and friends and eat good food.

Interviewee 1 So me personally, myself, I'm not going to sacrifice a sheep. However, I have put money aside towards being used to sacrifice a sheep, and once that sheep has been sacrificed, it's going to be donated into poor areas where they don't have facilities to eat.

 

Interviewee 2 : Sometimes it's a bit difficult in this country, but what we do is our family back in Pakistan who are able to give to the more poor people there, they do it on our behalf and they distribute that to all the poor people in the area. And everyone that needs some food, which is another edition of Eid ul-Adha, which is feeding those who are less fortunate around us.

 

Interviewee 4:            At home, actually. My family is going to be back home. So they're going to sacrifice a bull or cow for me because we've got a lot of family members. So sheep is not going to be enough. So my thinking will do for a cow or bull or something.

 

Nadia:           We say Eid Mubarak to each other, which means blessed festival or happy festival. And the kids look forward to their Eidi's. That's money or presents. I still remember when I was a child, my favourite part was counting up all the notes from my uncles and aunties.

 

Interviewees: Eid Mubrak!

 

Interviewee 5:            My kids usually get to money and stuff. Unfortunately, I fell out of that category just a couple of years ago, so I don't get any money anymore. But the money and presents for the kids.

 

Interviewee 3:            Eid is celebrated a number of different ways. Some people go like to enjoy it as a community. There's often fares, fun fares. People get together in a large community, and then there's also the family Eid, which is what we tend to do. We go around to multiple houses, eat multiple different foods. We eat way too much, which is why the loose fitting clothing actually really helps.

 

Interviewee 1 : My favourite part to eat, first of all, is the the final part where you get to spend time with family. Enjoy the meal at the end of the day.

 

Interviewee 6:            My favourite thing about Eid is chilling with my family and my friends. It's all about like having fun and everything. It's about celebrating what Prophet Abraham did for us and everything, just thinking about our religion and everything. That's why I think the best part about Eid.

 

Interviewee 2 : I agree as well about the family aspect, spending time with family and friends, but also for me, it's got to be the food. That's definitely, uh. So we have certain Eid foods that we only get on Eid.

 

Interviewee 7:            What I like best about Eid is, I think it's a time where we remember the sacrifice of others. You remember the poor people. And also we get together as family. Everyone usually takes the day off. So it's a nice time to catch up with everyone and enjoy ourselves. And definitely the best thing is the food.

 

Nadia:           But more than anything, Eid is a reminder. Prophet Ibrahim was ready to give up what he loved most. To obey Allah and Eid Ul-Adha reminds us that sometimes we have to make sacrifices too, for our faith, for our loved ones, and for those in need. I teach my daughter that even giving a little time, food, or kindness can mean the world to someone else.

 

Interviewees: Eid Muburak!

 

Eid ul-Adha

Video length - 12.03
Published date - Jun 2025
Keystage(s) - 3 and 4

From the critically acclaimed BBC Two and iPlayer series Pilgrimage follows well known personalities of differing faiths and beliefs on a personal journey of discovery as they tackle some of the most famous walking routes across the UK and Europe. In this series the Pilgrims go to Austria in Pilgrimage The Road Through the Alps.

Nelufar talks with the Pilgrims about her discomfort that so many terrible things have been done in the name of religion. 

https://www.bbc.co.uk/iplayer/episode/m0029kxd/pilgrimage-the-road-through-the-alps-episode-1

Pilgrimage Moments: In the Name of Faith

Nelufar:   I often feel in conflict with my faith, so I. I don't know how to fit in and it kills me like it really bothers me inside. So I just, I think, I don't mean to be cynical and I am loving this dinner. I really, really am.

Helen:      What's your thing? That's the thing.

Nelufar:   On this table sits the Abrahamic faiths. Those of us who believe in them and those of us who don't. We have fought wars. We have killed. We have maimed. We have done terrible things to one another in the name of faith. And so I feel that I carry that for what's done in my name and in the the name of my faith. I feel like I carry that. I feel responsible for it.

Daliso:     I have a question. Do you feel these terrible things done in the name of faith? Were the intention of the faith or perversion of the faith?

Nelufar:  I don't think it matters.

Daliso:     Do you think Christ is a fan of people killing in his name? Do you think Muhammad is a fan of people killing his name? My point is, I think it's humans get this beautiful thing, which is faith, which is messages of love. But we're still humans, and there's still politics, and they're still wanting to conquer each other.

Nelufar:   Jeff has no faith. He has messages of tolerance. Faith doesn't determine that. Right? And sometimes.

Daliso:    That's not what I said either.

Nelufar:   I know but.

Daliso:     I would say.

Nelufar:   I'm getting really anxious now.

Daliso:     Do you think? Which is fine. We go to all the emotions.

Jeff:          We're all in this together. Don't worry.

Daliso:     We can go to. We can go to Joy. We can go to discomfort.

Nelufar:   My point is how can any of us not feel as though terrible things have been done in our name? Look that's the point is, it's not the vibe for dinner.

Stef:         Actually, it does hurt when I hear you say, talk about Christian faith and the awful things that have been done because awful things have been done. But I don't think that that is because of Jesus. Because if you look at that message, his message was love. And we have perverted that. And part of the Christian faith is actually that people are broken. Every single one of us is broken. And I just think so many of these messages have been twisted by us. And actually, it's about getting back to what did these texts say?

Pilgrimage Moments: In the Name of Faith

Video length - 02.41
Published date - May 2025
Keystage(s) - 3 and 4

We hit the streets of London to uncover a diverse range of opinions on relationships. Whether it’s the bond between friends, the love shared between romantic partners, or the connection within families, we delve deep into what makes these relationships work well and what can cause them to turn toxic.

Beyond exploring the dynamics of healthy and unhealthy relationships, we also take a closer look at the concept of respect. What does respect truly mean to people? How do they express it, and in what ways do they expect to receive it in return? Through honest conversation, we gain insight into the values, challenges, and expectations that shape the way people navigate their relationships every day.

This film is a perfect resource as a catalyst for classroom discussions in PSHE or RSE lessons.

Respect and Relationships

Video length - 04.30
Published date - Feb 2025
Keystage(s) - 3 and 4

Where do we come from? Humanists UK’s new schools video with Alice Roberts tells the scientific story of our origins, from the Big Bang, through the evolution of stars, planets, life, and, ultimately, us, revealing what we are made from and how we are connected to the rest of the living world. This short but beautiful animation highlights the wonder in this story that humanists (and others) might draw on as a source of inspiration, meaning, and value in their lives.

https://understandinghumanism.org.uk/

Billions of years ago, the whole universe was packed tightly together, smaller than a grain of sand. Then suddenly, bang! It got bigger. Much bigger and very, very fast. In this early universe, there were atoms, the tiny building blocks that would build almost everything else. Gravity pulled the atoms together. Millions, billions, trillions of them. And made the stars and the atoms inside the stars smash together, releasing heat and light in the hearts of the stars. New atoms formed bigger but still ever so small. New building blocks that in time would go on to build new things. Things like you. You are made from stardust. But stars don't last forever.

They grow bigger and bigger then collapse and explode. Throwing atoms out across the universe. Until gravity pulls them together again to make new stars. Stars like our sun and planets. One of which is very special to us. Earth. Our home. At first the Earth was lifeless and boiling hot, but in the depths of the oceans, something sparked a few chemicals built from those atoms that had been formed in the stars began to make copies of themselves. The beginning of life. Life was very simple for a long time, just single, tiny cells. But over time, life changed slowly at first. Each generation a little different from the last.

Like children, are a little different from their parents. And over millions of years, many, many small changes can lead to big changes. Life exploded into millions of brilliant and beautiful new forms, branching in many different directions, adapting to environments, evolving over time. We are related to every other living thing on the planet. Plants and fungi. Worms and insects. Fish. Amphibians. Reptiles. Mammals. Primates. Apes. Humans. You. Thinking. Feeling. Choosing. Caring. Dreaming. Wondering. You. Such simple ingredients. Such wondrous results. You're lucky to be here. If any one event in this chain had happened differently, then you might not have made it.

We are all a part of this story. We all belong to it. How incredible that we're able to look back and tell this story, to answer our questions about where we come from. To see the evidence all around us. The story is not yet complete. We don't know everything. But if we keep looking, we'll learn more. Maybe you can help.

Where do we come from?

Video length - 03.24
Published date - Feb 2025
Keystage(s) - 3 and 4

Join us for Diwali (or Deepavali) for The Festival of Lights. Come inside a vibrant Mandir, where Hindus of all ages come together to celebrate one of the most cherished festivals in Hindu culture. Feel the spirit of Diwali, following families, children, and elders as they prepare offerings, light diyas, and share moments of reflection. People share what Diwali means to them, weaving a tapestry of personal meanings and traditions that reflect resilience, unity, and the victory of light over darkness.

The ancient story of the Ramayana is depicted with colourful illustrations, bringing to life the journey of Rama, his loyal brother Lakshmana, and devoted wife Sita. Together, they embark on a journey marked by courage, loyalty, and the ultimate triumph over the demon king Ravana. The visuals depict their trials and victories, culminating in the joyous return to Ayodhya and the lighting of countless lamps to celebrate good’s triumph over evil.

Through these interwoven narratives Diwali offers a heartfelt exploration of cultural identity, tradition, and spirituality, reminding viewers of the universal themes of hope and resilience celebrated during the festival Diwali.

Diwali

Every autumn, Hindus like me celebrate the festival of Diwali or Deepavali, which means “row of lights”. It happens on the days surrounding the night of the new moon that marks the end of the Indian month Ashwin and the beginning of Kartik, which is also our New Year. It usually falls somewhere in October or November. We prepare for Diwali by cleaning and decorating our homes and the Mandir, and we buy new clothes to wear, and presents for our friends and family.

So every year we come to the temple because it's our second home. It's nice to celebrate Diwali together with friends and family.

I celebrate Diwali, or Deepavali as it's called in southern India and Sri Lanka, by coming to the temple and celebrating the festival with all of my friends, and just enjoying the serenity of the temple.

It's a time for relaxation, eating, cleaning the house, doing some thorough cleaning because it's a very auspicious time.

So you visit your parents, you visit your in-laws, and all get together to celebrate this as a family get-together.

I celebrate Diwali by me and my family coming to the temple to gather and meet other families who are also celebrating this festival.

It's really nice seeing everyone taking part in the temple festivals, and sharing food afterwards is always a highlight!

Diwali marks the end of the harvest and the beginning of the New Year in India. We celebrate the victory of good over evil, light over darkness and knowledge over ignorance. Diwali also commemorates an important event as told in a story called the Ramayana.

Long ago and far away in the land of Kosala, King Dasharatha ruled over his subjects from the city of Ayodhya. He was a good king, but he was getting old and looking forward to handing over his responsibilities to Prince Rama, the son of his first wife. But he had three wives and the youngest, Kaikeyi, had other ideas. Kaikeyi had once saved Dasharatha’s life, and in return, he'd promised to give her whatever she wanted, thinking that she would ask for jewels or expensive clothes. But Kaikeyi had waited for the right time to claim the king's promise, and now she gave him her demands: Prince Rama to be banished from the kingdom for 14 years, and her son crowned as king in his place. Dasharatha was horrified, but Kaikeyi was his wife, and a promise was a promise. Rama always obeyed his father, so he agreed to leave the kingdom and live alone in exile. But Rama's devoted wife Sita and his half-brother Lakshmana insisted on going with him. So together, they went to live in the Panchavati forest. After the palaces and gardens of Ayodhya, it seemed a terrible place: dark, forbidding, full of wild animals and dangerous demons. But Rama was an expert archer, and with his bow and arrows he protected Sita. They built a little cottage in a clearing, and lived on the fruit and vegetables that grew in the forest. Ravana, the demon king, lusted after Sita and was determined to make her his queen. And whatever Ravana wanted, he usually got. He had ten heads and all of them were ugly. He had 20 arms and carried a sharp, jagged and deadly weapon in each one. Even other demons were frightened of Ravana, but he had no hope of kidnapping Sita while she was under Rama's protection. So Ravana enlisted the help of a shape-shifter called Maricha.

One day, Sita looked out of the cottage window to see a beautiful golden deer crossing the forest clearing. She was afraid it would be killed by a wild beast, so she begged Rama to go out and bring the deer back to the cottage. Rama suspected a trap, so he told Lakshmana to look after Sita while he was gone, and rushed off after the deer. But a few minutes later they heard Rama's voice crying out for help. Sita was distraught, so Lakshmana told her to stay in the cottage where she'd be safe, grabbed his bow and ran out into the forest to find Rama. So far, Ravana’s plan was going perfectly. Maricha had transformed into a deer and drawn Rama out of the house. Then she doubled back to the cottage and imitated his voice, calling for help. Lakshmana had taken the bait and now the coast was clear. There was a knock on the cottage door, and Sita peeped out to see someone wearing a long orange robe. It was a holy man. So she opened the door and stepped out. But then the man threw back his hood and Sita screamed. All ten of Ravana’s faces were leering down at her. Rama and Lakshmana returned to find Sita gone,but Jatayu, the vulture, told them that he'd seen Ravana carrying Sita off to his fortress on the island of Lanka, which was protected by an army of demons and surrounded by a stormy sea. Hanuman, the monkey hero, went on a daring mission to the island to spy on Ravana. He found where Sita was being held prisoner, gave her Rama's ring and told her not to lose hope - a rescue would be coming soon. But Ravana’s demons caught Hanuman before he could get away and set light to his tail. Hanuman wriggled free and jumped from rooftop to rooftop, his tail setting fire to the fortress. The demons panicked, and while they rushed around with buckets of water, Hanuman put out his tail and made his escape from the island. Rama, Lakshmana and Hanuman's army of monkeys made their way to the shore and looked out across the sea. They were ready. The monkeys built a magic bridge of floating stones, and the army charged across it towards Ravana's fortress. The battle was fierce, but the demons soon fell back under Rama's attack. Ravana fought viciously, all 20 arms, whirling all 20 weapons and dealing death in every direction. Rama aimed his bow and loosed an arrow. It pierced Ravana's heart and killed him instantly. Rama rushed to be with Sita, and together with Lakshmana and the triumphant army, they travelled back to the kingdom of Kosala. The 14 year exile was over and people lit the streets with lamps to welcome Rama back to Ayodhya. Their rightful king was home.

So Diwali is when Rama and Sita returned to their hometown Ayodhya from their 14 years of exile. So it's kind of like a celebration of joy and togetherness, and it's kind of celebrating them coming back to us.

It's because the village or kingdom where Rama and Sita lived - they really missed Rama and Sita when they were sent to the forest for 14 years, so they lit lamps to guide their way because they really wanted their dear Rama and Sita back.

So lighting diyas is a symbolic event. It's about lighting the way for Rama and Sita and remembering what they told us in their moral acts, but also to light the way forward in our lives as well, and ward off all evil.

We also put diyas in our windows and doorways to welcome the Goddess Lakshmi into our homes.

We worship Goddess Lakshmi during Diwali because she's the goddess of wealth and prosperity, so we worship her.

And particularly in this time of year, we like to look towards her, and pray for her as well, as she brings love, light and prosperity to families.

Lakshmi is usually shown wearing a red sari which is a lucky colour in India. She'll be standing in a lotus flower which symbolises purity, and there are often showers of gold coins falling from her hands to represent good fortune, which we ask her to bless us with for the coming year. At home and in the mandir, we do Lakshmi Puja - when we make offerings and say prayers to Lakshmi. And she's also linked to the story of the Ramayana because we believe that Sita was Lakshmi in human form.

A rangoli pattern is a design that's created with coloured rice powder, and it's really nice to have those in front of your houses or temples as they welcome God into your home, and it shows how much love you have for God.

It's done typically in the mornings. The house-members will clean the front of the house to kind of ward away all evil and dirt, and create a nice rangoli pattern to welcome guests, and also welcome love, light and prosperity to their house.

Celebrations continue long into the night with lots of good food, and fireworks!

Fireworks are often used for celebration, which once again ties into the fact that Diwali is like a big celebration of the light in our lives.

Diwali means having new beginnings for me. As I get to come to temple and I get to spend time with people, and that means that I get to have, like, that light that illuminates the darkness. I think for us, it changes every year, but the one thing that stays the same is kind of togetherness. So we always meet up with friends and family wear our traditional Indian clothes, eat some nice Indian food, and just have a good time.

Diwali for me means good overcoming evil, light coming into darkness. We have a beautiful prayer called asato ma sadgamaya tamaso ma jyotirgamaya - lead me from darkness into light.

Deepavali for me means giving myself and my family a fresh start. And this is shown through lighting the lamps and getting rid of the darkness, and also coming together at the temple with my friends and family.

It's just very fun - lighting of the sparklers, and lighting the diyas and everything together.

I think it's just such a celebration of love and light and joy. I think it's really enjoyable.

 

Diwali

Video length - 10.46
Published date - Oct 2024
Keystage(s) - 3 and 4

In this film we explore Jewish perspectives on climate change through the lens of religious teachings and ethics. Judaism emphasises the concept of Tikkun Olam—the responsibility to repair and care for the world. The Jewish faith teaches that humans are stewards of God’s creation, tasked with preserving the environment for future generations.  Jewish commitment to sustainability is an important value and the avoidance of waste (Bal Tashchit), and the moral obligation to act in ways that reduce harm to the planet is integral to the religion. Through these core values, the Jewish tradition calls for proactive efforts to combat climate change, emphasising both individual responsibility and collective action to protect the Earth for all living beings.

By linking spiritual values with environmental activism Climate Change: Judaism shows how faith can inspire a greener, more sustainable future.

Climate Change: Judaism

Rabbi Mark Goldsmith: Jewish teachings start with the idea that humanity has a responsibility to nature and to the environment around us. Our foundation story has the idea of a human being being created and then being given responsibility for the animals, for the birds, for the trees, for all the nature around them. The idea being that they're not simply a user of nature, they're a steward of nature. What we mean is that I am responsible for something. It's a little bit like you're looking after somebody at school who's new doesn't know what to do. You steward them through the day, help them to know what to do. And it's a little bit like that with nature. We steward it, we look after it, we consider it to be our responsibility.

 

So our Jewish teachings then continue from there. One of them that I feel is incredibly strong is the idea of bal taschit. This is the concept that as a person, you shouldn't destroy things. And that could be destroying fruit trees. And in fact, when it comes up in the Torah, that's exactly what the idea of bal taschit is about. It's set at the time of war, when you would have thought that destroying the enemy's fruit trees would be a really good idea, because then what are they going to eat? But you're not meant to do that because those fruit trees are a legacy for all humanity. Another big Jewish concept is tikkun olam, which asks the question, what are we here for? Literally, what are we here for as human beings? And we have a concept in Judaism that we are partners with God in the repair of the world, that the world was not left absolutely perfect. Instead, there were parts of the world that don't function too well, and we know that we experience it in our lives, whether it be through illness, whether it be through degradation of the environment around us. So what's our job? Le tikkun from which comes the word tikkun, which means to repair olam, the world, the universe. So what can we do to do that? And we all know that some of the choices that we make, the choice perhaps to walk to school or walk to work or take the bus rather than put another car on the road with all its emissions, will help to repair the world. The choice to be an environmental scientist and come up with great discoveries as to how we can make a difference to the future, that is, tikkun olam. But honestly, it can be as little as this package. Now, I'm not going to throw it away into a regular bin. I'll take it home and put it in the recycling. That's a little bit of tikkun olum.

 

In the Torah. In the book of Leviticus, there is a wonderful idea. The idea is, number one, that every seven days you need to have a day of rest. But it's not just for you as a person. That's the Shabbat we call it, or the Sabbath. You also don't do new creative work. You don't use much of the Earth's resources. You reduce the impact you have on the world, and you do that by choice. But then came the idea that every seven years we should let the lands do the same. In the ancient land of Israel. Every seven years the land wouldn't be farmed for a year. Just whatever grew naturally would be picked. But we wouldn't exploit the land. And what that enabled the land to do was for the earth to begin to recover, for the soil to recover, to be more productive for the future, because it had had the chance to rest in the current state of Israel. There were quite a few farms which still do this practice called the Shmita year. You don't plow, you don't use all the intensive techniques you would normally use to get the most out of the land, and you just pick what naturally grows there, and that's that. And then the following year you go back to your regular techniques of agriculture or whatever you need. In Judaism, there is a key prayer that every Jew is meant to say twice a day. It's called the Shema, and for us it's a declaration of one God, but especially that that one God therefore means there's a unity in all of creation, that everything is one. Everything impacts on each other. And in the Shema, in its second paragraph, it says that if you don't behave well, then the rains may not come. And we used to think, well, it doesn't really work like that, does it? But now we know there's really some truth in that, the way that humanity. And I'm not just talking about Jews. I'm talking about all of us. Behave and treat. Our planet does make a difference to the weather that we experience, and we can make a change for the positive. So eco synagogue is part of eco Judaism, and that's the idea that Judaism in our day, has got to be really responsive to the crisis of climate change, to making a difference. We do it because we want to encourage all Jews to be better environmental citizens looking after our planet better.

 

We're about to reach the Jewish New Year, Rosh Hashanah, and on Rosh Hashanah there is a tradition called tashlich, which is where you go to a local water source and you throw bread on the water, and the bread is meant to represent your sins, the things you've done during the year that you really regret, that you want to change for the next year and behave better. So a brilliant organization called Repair the Sea came up with an idea to unite Jewish communities all around the world, and they call it Reverse Tashlich. Why not, instead of putting something into the water, we clean up the water. They call it repair the sea, because it doesn't matter if it's a tiny brook or it's a big river, or if it's the seaside itself. Everything flows into the sea and we know our seas are becoming more and more polluted. So what we're going to do as a synagogue is we're going to a local water source in a park, which we know eventually flows into a river, and that river flows into the sea. And we're going to clean it up. And through cleaning it up as we come to celebrate the Jewish New Year. We are trying to make the world that little bit better. Our Jewish New Year, Rosh Hashanah tradition, has the idea that it is ha-yom harat olam the day on which the earth was conceived as if it's the earth birthday. So what better birthday present to give to the world than to clean up a local river.

 

Volunteer 1:  We're here today in Watling Park, cleaning up the Silk Stream, which feeds into the River Thames ultimately and part of Thames 21 initiative to, you know, just to clean up the waterways. But here today, representing eco Judaism as part of our core ethos, really, of being responsible communities and caring for our environment. We want to repair the world not just through good deeds, but through environmental action, to really get our community to think more about it.

 

Volunteer 2:  So I feel this is a lot more meaningful than throwing breadcrumbs into the stream. It's so satisfying being able to clean up a park where I live is so important because it makes me feel home, and it also makes me appreciate the nature around me.

 

Volunteer 3:  It feels so special to be involved in something like Reverse Tashlich today with the members of the community on such a beautiful day. It makes me feel that I'm doing something good not just for myself, not just for the members of my community, but for the wider community as well. Also, it focuses me on how much rubbish we as humans throw away, how much we pollute this beautiful, wonderful planet, and particularly this beautiful park.

 

Volunteer 1:  It's really wonderful to be here today. It's just a lovely community activity, something to do with like minded people really feel like you're making a positive impact on the local environment and just it's very healing as an individual as well as actually for the place that we're cleaning up. So it was so great to be here today, and there were some young people in the park and they saw what we were doing, and they immediately wanted to help and took some of the litter tools and helped us clean the park.

 

Volunteer 3:  It is really important for the Jewish tradition, for Jewish faith to care about the environment. There are lots of laws and commandments starting from the Torah by taking care of the world around us. My favourite one is the Midrash from the book of Ecclesiastes Rabbah, and that Midrash talks about God taking Adam by hand and taking him through the Garden of Eden. Beautiful place. And he shows him different beautiful trees, beautiful plants, and says, look how beautiful this place is. Look after it. Do not destroy it, because if you do, there will be no one else to repay it.

 

Climate Change: Judaism

Video length - 10.02
Published date - Sep 2024
Keystage(s) - 3 and 4