Many Names

Paperback, 32 Pages 

     

Preview

Price: £5.99

A book of prayers, meditations and chalice lightings for use in Unitarian and Unitarian Universalist churches, Unitarian Earth Spirit groups, and Covenant of Unitarian Universalist Pagans groups. These prayers reflect diverse understandings of the Divine, including Taoist, Pagan, pantheist, Neo-Platonic, and Unitarian perspectives. There are also prayers and chalice lightings on different themes and for different seasonal festivals.

The Endless Knot

By Yvonne Aburrow

Paperback, 49 Pages

Price: £5.99 

Ships in 3–5 business days

Preview

Poetry of place, experience, the seasons, and the sacred. 

Written over many years, these poems are the distillation of experiences of ritual, landscape and mythology. 

Lovers of landscape and nature will enjoy this collection.

Also available as an eBook (suitable for Kindle and other formats)

Inhabiting the paradox

There's a great post by Andrew Brown over at Caute about inhabiting paradox, which addresses the identity of British Unitarianism - is it Christian, post-Christian, pluralist, eclectic...?

I blogged about this in a series of posts last year: The empty path; Is Unitarianism Christian?; Roots hold me close, wings set me free; Golden heresies; Blessed are the poor.

I think it is very important to keep inhabiting the paradox. Places of tension are places of creativity.

I think that in rejecting the doctrine of the Trinity, as well as establishing the right to interpret the Bible for themselves, the Socinians did something else important. The doctrine of the Trinity, and Christ's divinity within that, could only be made known to humanity by a particular revelation (and therefore available only via Christianity); whereas the idea that the Divine is either one or many is accessible to reason and experience, and therefore available to all religions.

Andrew pinpoints correctly that there is a debate between "those who would like us to land definitively on the side of our inherited Christian tradition" and "those who would like us to land definitely on the side of open-ended change and to insist that we must let go of our distinctive traditions and roots and move into an undiffentiated pluralistic landscape".

I agree that we should not plump for one side or the other of this debate.

I think there is a third possibility: that we acknowledge that Unitarianism has always divagated between these possibilities, and that the Unitarianisms of the past contained the seeds of the humanist element, the earth spirit element, and the pluralist element. It is not (as I am sure Andrew is aware) that the Unitarianism of the past was uniformly Christian, and that the pluralism is a new thing. Rather, there were the Transcendentalists, deists, theists, pantheists, humanists and nature-lovers (Coleridge, Morganwg, Frank Lloyd Wright, etc). And Servetus was inspired by the religious pluralism of Moorish Spain and by reading Hermetic texts.

I think that it is possible to develop a distinct Unitarian tradition with its own particular traditions and rituals, and that this is what is happening with things like the flower communion, water communion, chalice lighting, and Unitarian ways of celebrating Pagan seasonal festivals, or doing bread and wine communion, or lectio divina, or other spiritual practices. And there are so many excellent Unitarian writers on spirituality and religion who have created a rich and deep culture for us to draw upon.

Recordings

Here's me reading some of my prayers and meditations. These were recorded by James Barry and John Wilkinson at Great Hucklow in February 2012.

• O Genderless Engenderer (prayer)
• Mother Spirit (prayer)
• Inclusive love (prayer)
• Grandfather God (prayer)
• Sometimes we do not hear the call (prayer)
• What is the sacred? (meditation)

Autochthonic, revealed and rational religions

Pagan and indigenous religions are said to be "autochthonic" which literally means "earth-born" or self-generated from the Earth. They are traditional and indigenous practices and folk customs which people develop in order to facilitate their relationship with the land and nature. They are the kind of religions that deal with hunting, farming and fishing. Typically they regard the divine or deities and spirits as immanent in the land; they are either pantheistic or animist.

Revealed religions are those which are revealed by the deity or deities to humanity, and seem to come from a transcendent reality. Most of the religions of the so-called Axial Age (the age of great founder-figures like Buddha, Confucius, Socrates, Lao Tsu and Jesus) are revealed, and are characterised by having scriptures and a transcendent view of the divine.

Rational religion is a child of the Enlightenment, and refers to the idea that people should be able to work out for themselves that the divine exists, and apply their reason to scriptures and other revealed ideas. I am not sure if anthropologists and sociologists of religion actually use this category, but it seems to me that Unitarianism doesn't fit in either the revealed religion category or the autochthonous category. It grew out of a revealed religion but it was trying to get back to "natural religion" and often regards the divine as immanent rather than transcendent.

I am strongly drawn to the idea that the experience of divinity should be compatible with reason, and accessible to anyone. However I do not think that the experience of the divine is a rational experience - it is accessed through the subconscious and the collective unconscious, which are associated with dreams and visions, and therefore not rational. What we should do with these promptings from the subconscious is to test them using our reason to see if they are harmful or beneficial, however.

I also believe that when you get to the heart of the religious experience, whatever religious tradition you are in, it is the same experience, albeit with different cultural trappings. The mystics of all traditions have reported similar feelings and developed similar practices.

Sunshine after rain

Light unending
Light transforming
Light revealing.

The world is transformed by light
especially after rain.

The rain makes everything seem grey and misty
But it washes the dust and weariness away
And when the sun returns,
everything gleams, fresh and bright,
colours sparkling.

The light renews the world,
transforms it,
reveals its brilliance.

Water and light: sources of life,
refreshment and renewal.

The soul's seasons are like this:
tears and laughter, water and light.

When the tears come,
may they be swiftly followed by laughter,
Laughter that renews and refreshes,
illuminates everything
and reveals the joy,
the inexpressible joy
at the heart of everything.
Amen.



(part of the Write for your Life practice developed by Merle Feld)

Epimenedes and Aratus

I have always rather liked this quote about the immanence of the Divine, but had not realised that it was entirely lifted from Greek pagan poetry - hurrah! (thanks to my chum Gerardus for pointing this out).

For in Him we live and move and have our being, as even some of your own poets have said, 'For we are also His offspring'. (Acts 17:28)

But thou art not dead: thou livest and abidest forever,
For in thee we live and move and have our being. (Epimenides' Cretica)

Let us begin with Zeus, whom we mortals never leave unspoken.
For every street, every market-place is full of Zeus.
Even the sea and the harbour are full of this deity.
Everywhere everyone is indebted to Zeus.
For we are indeed his offspring... (Phaenomena 1-5).

food blessings

Rev Naomi started a conversation on Twitter about blessings for food. If you want to see it, the tag is #tablebless. It's a great idea for integrating spirituality with daily life, so I'm really interested in what people come up with.

I suggested the Pantheist Grace and a Pagan Grace by Isaac and Phaedra Bonewits. I also came up with a Lolcat blessing: "Hallowed be thy Noms".

Other offerings include:

• "We thank every being that brought this food to our table. We are all a part of the web of life" (by me)
• "Blessed be God who is our bread, may all the world be clothed and fed" (by chickpastor)
• "Thanks for what we receive! With joy, may we give far more than we receive and bless the world." (by Rev Naomi)
  
• "Rejoice in what gifts upon this table lay! Nourished here, may we go forth and feed the world." (by Rev Naomi)
  
• "We give thanks for the life that sustains our life, and the web of which we are all a part." (by TrulySocial)
  
• "For those who grew this food, those who made this meal, and for life that sustains us all, we give thanks!" (by Rev Naomi)
  

There's a collection of prayers before meals from various faith traditions at BeliefNet. Many traditions seem to have the impulse to honour where the food came from and to wish that everyone else will be fed too. For example, this Pagan prayer and this Buddhist prayer do that, and so does chickpastor's prayer (above).

Please add your ideas in the comments. Brevity is of the essence here - it needs to be easy to memorise and not make the food get cold!

My GA UK experience

At the weekend, I went to the Unitarian General Assembly event. It was a great opportunity to see old friends and make new ones, and find out more about other Unitarians and their spirituality. There were a number of business meetings with votes on various issues (none particularly ground-breaking this year, though they were important, and there have been some very important motions in the past). The sense of participating in the democratic process of the Unitarian movement is quite important to me - it means that there is a mechanism for change.

There was the opening ceremony (I am afraid the drumming in the opening ceremony was too loud for me, but I appreciated its energy); and the Anniversary Service, which was excellent and I experienced a genuine sense of the divine in it.

I also attended some of the fringe meetings. The Unitarian Earth Spirit Network meeting had Prudence Jones as its guest speaker (an excellent choice). Perhaps ironically, I see her Enlightenment-inspired version of Paganism as being much closer to Unitarianism than to the views expressed by most Pagans these days. But then that's why I am a Unitarian, because I agree with most of her views.

I also attended the Unitarian Christian Association session, which was holding a launch of a new book by David Doel, entitled The Man they called the Christ, which embraces the mythological view of Jesus, which regards the whole story as mythology along the lines of other dying-and-resurrecting Middle Eastern vegetation gods. This does not make the story any less valid; it just sets it in the context of other similar mythology and allows us to experience it as the death of the ego and the resurrection of the larger self as we turn towards the Divine in the experience of metanoia.

Another really great session was the Labyrinth Walk. The labyrinth is a metaphor for life's journey; it twists and turns towards the centre, but you never know how close you are to the centre until you get there. You meet people on the way, and pass people, but each journey is an unique experience, even though we're all travelling on the same path. This is the second time I have walked this labyrinth, which is based on the Chartres Labyrinth.

The Nottingham University campus, where the event was held, is lovely - lots of water and modern wooden buildings, and a very tame heron. The food was quite nice, the rooms comfortable, and the staff were very friendly and helpful.

It was fantastic to see old friends and make new ones, and I look forward to more of the same.

a theory

I first wrote this blogpost on 12 October 2007, but I wanted to repost it here (with very few amendments) because I still think it's a pretty good theory of what's going on. I borrowed some of the ideas from the SF novels of Julian May (Saga of the Exiles), and she borrowed them from Teilhard de Chardin.

There was no Fall, because there was never a Golden Age or a Garden of Eden to fall from. But there is an Arising. There was no Creator God or Divine Source, rather the universe and its inhabitants are becoming more conscious, more compassionate, more empathic, with the arising of the universal Mind (which proceeds from the unfolding of the Tao, the mysterious Way or emergent pattern). As we interact socially with the Universe, we increase its consciousness, just as we do for each other. First we awakened spirits of place, then gradually began to perceive the All and wonder at the glories of Nature and the Universe. We are part of the Arising of the universal Mind, as we become more conscious and more empathic. We are all Future Buddhas. As we become more empathically connected to the All, when we die we contribute part of our consciousness to the All (part is probably reincarnated), and it is in this process of connection that universal Mind arises. Those who mystically identify the All as a Thou and not an It contribute to the process of expanding awareness and continuing the process of making everything more conscious. The process of individuation and self-development is part of the process of becoming aware of the uniqueness and preciousness of all life in its glorious diversity. The golden age is in the future, not in the past. The genius of Buddhism and Unitarianism is that they are focussed on a future golden age, not a mythical one in the past from which we supposedly fell (and for which there is no evidence whatever). Bodhisattvas (such as Yeshua and Kwan Yin) so identified with the All that their compassion / karuna / empathy accelerated the arising of the universal Mind, and they are still there in some sense (possibly only in the collective memory), guiding humanity towards awakening. But the awakening will not be from the "illusion" of matter, but rather matter itself is becoming ever more conscious or ensouled - it is awakening. Only when the Mind of the Universe is fully conscious - when the kundalini of the Universe has arisen from the depths - only then will the Divine fully exist.

See also: God as Manifestation of Mind