20 March 2025

Rounding off and signing off

For the avoidance of doubt, the gathering on 19 January 2025 was the last gathering for reverence of the fellowship known as Didymus (Unitarians in Ringwood).

"Do not cry because it has ended.  Smile because it happened."

~~~~~~~~~~~~

We part from our dear reader with the words by Stephen Lingwood, setting out one version of the Unitarian message of good news:

"A Unitarian faith based on paradise would diagnose the problem of human experience as primarily ignorance, somnolence, alienation, and disconnection.

"Yet the good news is that we already live in paradise. It is within us and all around us. We only need to awaken to its reality and begin to live connected to this felt sense of beauty and love. The message would be 'We live in a paradise, but the problem is that we don't see it, and so we abuse it. Open your eyes and see it!'

"The image of banishment from paradise, alienation from a state of joy and connection to God, to nature, to one another, seems like a resonant existential problem, particularly in our contemporary culture."

Stephen Lingwood, Seeking Paradise – A Unitarian Mission for Our Times

a beautiful, formal flower arrangement standing up against the pulpit in the Ringwood Meeting House


28 January 2025

New starts and transformation in the New Year – what the old and new stories said to Unitarians in Ringwood January 2025

Key to this gathering was the theme, running through it all: that all our attempts to describe — whether we are describing our daily domestic living, or the inner landscape, typically categorised as our ‘religion’ — all our attempts to describe, can only ever be metaphor for what is real, for what is truly occurring or existing.

A desert.  Bleached white sand ahead leads towards a line of golden brown sandy hills, no vegetation.  A dried up tree with no more leaves stands between us and the hills.  The sky is achingly blue and clear.  It just looks hot.


Some features of our gatherings do not change, such as the singing of some hymns or listening to recorded music; such as the time set aside for lighting tea-light candles either in silence or saying as we do so a few words about what we are currently holding in our hearts and minds.  And we also have some minutes where instead of talking about the divine — about what ‘divine’ might be or mean, about our inherited narratives about the divine, about what our predecessors have taught about the divine, about how a sense of the divine might affect our living — we actually spend some minutes trying to align ourselves with the divine principle (which we are unapologetic in naming as ‘God’).  The word we use for this personal, private attempt to align ourself with the divine is ‘prayer’.


a pair of hands placed together in the prayer position – the person is wearing a white shirt


And so this gathering started with our usual lighting of the candle in the chalice, followed by a period of introspection and reflection.
  This is our private inner time to remind ourself what is our ultimate concern, and to pause and reflect on how we have recently lived up to that. ‘This is what the holy asks of you; that you act justly, that you love tenderly, and that you walk humbly in its presence’. (Bible, book of Micah, Chapter 6 verse 8).


In the introduction by the president for the day, she reminded us that New Year is a time for new starts and transformation, and that, traditionally, people like to mark new starts with rituals.  


“Today we are looking at new starts and transformation, and see what those who have gone before us in our culture can say to us about those.  But, importantly, as we reflect, over the next few days, on what we hear today, let us see what we ourselves can see in the old and the new stories we are about to hear.”


After the opening hymn, the first reading was from the Bible, book of Mark, Chapter 1 verses 4-11, describing the baptism of Jesus by John the Baptist, which turns out to be a new start for Jesus, and the start of his ministry.


It is interesting that two of the Gospel books in the Bible say nothing about the birth of Jesus, and they start instead with the baptism of Jesus — as if for those two authors everything before the baptism was of no consequence.


The second reading was from a contemporary Unitarian Minister,  Cathal Courtney, from his book Towards Beloved Community (2007, Lindsey Press).  In this reading, Cathal attempts to describe a completely unexpected revelatory moment of unitive experience, which happened to him once while he was on a bus in Dublin, on a wet weekday afternoon.


‘I felt my own life meant nothing in isolation from my fellows.....I look back on that experience and believe it to have been an encounter with heaven, an encounter with the selfless, poetic blessing at the heart of human living. Whatever despair I now feel in relation to my life is held in paradoxical balance to that beautiful experience. We are all the belovèds.’


silhouette of a person from the waist up, with their back to us, standing in front of a setting sun with the sky orange and streaked yellow, with arms outstretched



When it came to the reflection on the two readings, the president acknowledged the significant influence of the teaching that she had heard and accepted from Adyashanti, regarding this Bible story.  https://en.wikipedia.org/wiki/Adyashanti

She started by suggesting that John the Baptist is a wild man of sorts, operating outside the bounds of society and culture. 


“So, thinking, as we are, in metaphor: John the Baptist represents the mode of our being that is in a different dimension to what everyday living and customs expect of us. 


“And again being metaphorical, we can view the baptism that John conducts as being one of forgiveness and release from old burdens and mis-steps.  Stepping into the water, all a person’s old stuff washes away and a new person emerges.  The water is like a doorway to a new future.  And there is John the Baptist, right on the threshold, helping people through that boundary between one life and the next. The repentance that John the Baptist speaks of is surely that internal turning that can take you right to the edge, take you to those moments where you feel suddenly struck by something strange and compelling that awakens the spirit within you. 


“And with Jesus being baptized by this wild man, it is a metaphor for a new beginning for Jesus outside the bounds of conventional society and religion.  At the moment he raises his head the spirit, the breath, descends into him and he feels God describing him as ‘belovèd’.  This descent of the spirit reorientates Jesus’ whole life, gives his life a new direction.  From that instant, Jesus’ life will never be what it was before.  His life will become what we read about in the Bible stories.  In just this same way, there are moments when you say yes to the mystery, when you peer into that dark place, when you realize that you are not what you thought you were — you are not your beliefs, not your ideas, not the constrained role that society has placed on you. You are something other — in fact, you are more other than you can imagine.  


“Going back to the narrative, our metaphor can continue with looking at what the descent of spirit signifies: it signifies the sensation when you say yes to your true nature.  But first you have to say yes to the unknown. You have to know that you do not know who you are. You have to know that you do not know what God is. You have to enter into that place where you know that you do not know what life is.


quote by Teilhard de Chardin: "Matter is spirit moving slowly enough to be seen."

“If water is the symbol for purification and the spiritual dimension, then spirit is the symbol for transformation. So when we open ourselves to spirit, we are opening to transformation: we are not going to be the same person that began the journey and we are not going to see ourselves in the same way ever again. Think about Cathal’s testimony:  everything that happens in his life now he holds in paradoxical balance to that beautiful experience.  As he said: ‘We are all the belovèds.’


“Just a moment, a split second of true availability is all it takes. That is where spirit gains its entry, and that moment is the moment of awakening. That is what happened to Cathal, on the bus in Dublin.


“That is what happens to Jesus, right there in the River Jordan when he is baptized by John and the heavens part. He awakens, and from that point on he preaches repentance — turning around and looking within at the spirit that is the radiant vitality of being.  Repentance means having a change of heart. That awakening is the beginning of his new life, the beginning of his mission. He gathers together his band of twelve students, and he goes out to heal the sick and to preach repentance.  So like John the Baptist, Jesus himself is also now out of the conventions of society, not conforming to what society expects.


“Now, most people do not embrace this kind of insecurity, and the few that do usually do not enter into the unknown within themselves until and unless some traumatic event shakes them so much that they begin to lose hold of their world view.  Most people though, as soon as things return to normal, retreat into their prior belief systems and old comfort zones. But Jesus, in seeking baptism by John, is aiming beyond the world and the old comforts, beyond the confines of the religious structures of his time. He is seeking out someone who could help connect him with the mystery: the mystery that is found in the wild spaces, on the unknown paths that nobody walks, in a place inside that you must go alone or not at all.


“May we each find our own new way to reinterpret these stories and to use them in our lives.”


dark background, table supporting an open book, the leaves are taking flight in pairs like pairs of bird's wings, and lifting off the book in succession as one after another they fly up into the darkness



15 December 2024

Christmas gathering 15 December 2024 – an informal bring and share of matters to do with Christmas and hope

darkened background filled with Christmas tree branches, silver painted pine cones, holly, and four short red candles lit near the front of the image
For our Christmas gathering this year we chose a less formal format.  After we had done the most important thing — switching on the heating of the Meeting House — we got our hot drinks to start with, instead of doing that at the end.

Then, settling down with our drinks and the chalice candle lit, Christmas music playing quietly in the background, in a circle we sat down to catch up and chat about what Christmas holds for us and our families.  As the session went on we gradually lit candles for issues on our minds and hearts.


We heard the pleasure in the voice of one of our number who is currently reading The Covenant of Water by Abraham Verghese, of which it has been said that "It is a better world for having a book in it that chronicles so many tragedies in a tone that never deviates from hope.”  https://en.wikipedia.org/wiki/The_Covenant_of_Water


After a while it seemed to be the time to play Do You Hear What I Hear?, sung by Bing Crosby.  Usually played at Christmas, Do You Hear What I Hear? was written in October 1962 by Gloria Shayne and Noël Regney during the height of the Cuban Missile Crisis.  During the Cuban Missile Crisis, the United States and the Soviet Union confronted each other over the placement of Soviet missiles in newly Communist Cuba. Do You Hear What I Hear? was written by Shayne and Regney as a plea for peace.  https://en.wikipedia.org/wiki/Gloria_Shayne_Baker  https://www.youtube.com/watch?v=Vs9FPx3_Slk


Then we had an intriguing discussion about the theodical teasers — philosophical puzzles about the nature of God given the presence of evil— set out by Lance Morrow.  In 1976, Morrow became a regular writer of Time magazine's back page essay. He won the National Magazine Award for his Time essays in 1981, and was a finalist for that award in 1991 (for that essay on the subject of evil).  https://en.wikipedia.org/wiki/Lance_Morrow. The three proposals that Morrow examines together in that essay on evil were remembered today as being “That God is all goodness”, “That God is all powerful”, and “Terrible things happen to people (both good and bad)”.  If our blog reader manages to work out a world view that makes sense of these three propositions and can hold them all at once together, perhaps they could write in to us and explain — because like elders before us, we were not able to make them all work at once.


cartoon of a number of people debating together – many empty speech balloons above their heads

Next we had a request for the poem by Emily Dickinson Hope is the thing with feathers which we heard read out first, before hearing it also set to music by Christopher Tin   https://www.poetryfoundation.org/poems/42889/hope-is-the-thing-with-feathers-314

https://www.youtube.com/watch?v=BGrLL3T0ozE


Following this we began to home in on what Christmas is all about.  To challenge our thinking, we heard a reading by Unitarian Universalist Minister Richard M Woodman (1930-2020) https://www.uua.org/files/2021-06/memorial_book_slt_ga_2021.pdf  The key to Christmas as described by Woodman was new to us, yet seemed to resonate strongly with us.


We beg the pardon of anyone imposed upon, as we set out in full below the Woodman piece that we heard.  (For full apology and an edit of this blogpost for rectification purposes, please email lucyunbox.ringwood@btinternet.com


“It is that season of the year again. That eminently impossible yet joyously wonderful season of Christmas. “Christmas impossible?” you ask. The supreme truth and message of Christmas is indeed its seeming objective impossibility.


“We live in a world gone mad. Each hour compiles new proof of strife and tension; of crime and misery; of wars seemingly inevitable; of hunger and cold; of hate and fear. 


“The living reality of our days is not peace on earth, goodwill to all. It is, rather, strife around us and everywhere despair. Such is the world we know too well. Yet it is wise for us to remember that such also is the world our forebears knew before us. Into such a world Christmas comes — as it has come for 2000 years — and into such a world the same spirit, by different names, has come to those of other faiths.


“We who view the Christmas story from a naturalistic perspective easily read the impossible into the attendant notice of miraculous events: chorus of angels, virgin birth and the strange star.  Yet isn’t the miracle only embroidered with these tales?  The impossible event is that in times of deepest despair, visions and inspirations of hope, of peace, of love come to all.


The real Christmas is the message and miracle that people still hope

It is that they still keep alive the poetry of love and peace and goodwill, even when life seems to dim all prospect of such a vision. 


“The impossibility of Christmas is that it comes. 


“Its coming is more than an event on the calendar. Its coming is a revitalisation of the spirit – where people still hope, still see the visions of peace, love, and fellowship. The impossible becomes plausible and life takes on a dimension richer than the obvious.   


“Come, Christmas! 


“Let us warm our spirits by its eternal light. Let us live again in the hope better than we know. Perhaps in living awhile by that faith, we can more fully be what we would be, and can erase the darkness that seems to be.”



We then heard that wonderful metaphor for the spiritual journey and the pain that accompanies the acquiring of a whole new outlook — the poem The Journey of the Magi by T. S. Eliot https://poetryarchive.org/poem/journey-magi/ was read beautifully.  It never fails to impress.


image in silhouette of three men wearing turbans riding on camels left to right against a dark sky, with a white star streaking across the dark sky ahead and above them

Our last music was sing-along to a Unitarian poem by Rev Edmund Sears set to the tune Noël by Arthur Sullivan, It Came Upon the Midnight Clear https://en.wikipedia.org/wiki/It_Came_Upon_the_Midnight_Clear  https://www.youtube.com/watch?v=_U_Dzovu1XA  So many traditional Christians sing this carol year after year without knowing it comes from a minister to a dissenting congregation.


Awe inspiring three warrior angels with golden wings dominating the viewer with their presence, seemingly descending from a dark sky.  An impressionistic painting.


Coming to the end of our happy time together, we closed with an energetic, pulpit-style reading of
Christmas Credo by Rev Cliff Reed, which sets out several points of belief in free verse (for full version see  https://www.unitarian.org.uk/wp-content/uploads/2021/01/2002_Spirit_Time_Place.pdf  and scroll down to the image of page 68). We remembered the generations of Unitarians who had sat in that selfsame Meeting House since 1727 at the Christmas time of year, whom we hope might have shared Cliff Reed's viewpoint:


“I believe that there is light in darkness.

I believe there is truth in myth.

I believe that there is divinity in every birth........


“I believe we must admit that Herod is real ....... and can be defeated, that Scrooge can be healed .... that this is the meaning of Christmas.”