TrueTubeEnter your email address below and we'll send you an email with a link reset your password
You need to have an account and be logged in to be able to add and manage your list of favourites. Login now or create an account
Doorways: Sophie became homeless at the age of 18 when, with both her parents suffering from serious illnesses, family life became increasingly difficult. Sophie describes her time on the streets and in supported housing as she gradually gets her life back together.
Funded by Essex County Council.
Feeling Down? – It’s normal to feel down sometimes, but if it goes on for a long time it could be depression or “low mood”. One in eight teenagers suffer from depression, so there’s no need to feel alone. Here are some pointers to help you recognise the signs and some advice on how to get better.
Courtesy of Biomation
Life After Death? – Is there life after death? TrueTube took to the streets to ask members of the public (and a policeman) what they think will happen when they die…
TrueTube films are designed for use in a number of ways. Some ideas of where this film could link to your curriculum are below:
AQA
Component 2 - Religious, philosophical and ethical studies in the modern world: Theme B - Religion and life - The origins and value of human life - Religious teachings, beliefs and attitudes about death and an afterlife.
Edexcel
Area of study 1 -Section 1 - Muslim/Buddhist/Christian/Sikhism/Hinduism/Judaism beliefs about life after death Area of Study 1 - Section 4: Matters of Life and Death
OCR
Component Group 1–Beliefs and teachings & Practices - Judaism - Eschatological beliefs and teachings - Islam - Life after death (Akhirah) - Buddhism - Attitudes to death and mourning - Hinduism - The cycle of birth, life and death - Christianity - Eschatological beliefs and teachings
WJEC
2.2 Unit 2 PART A - Christianity - Core beliefs, teachings and practices Beliefs - The Afterlife Ø Belief in life after death (John 3:16, John 11: 25-26 and Gospel records of the Resurrection) Ø Judgement, responsibility for actions (Matthew 25:31-46) and free will Ø Resurrection (1 Corinthians 15: 20-22) Ø Heaven and Hell (John 14:1-4; Luke 16:19-31)
Eduqas
Component 1 (Route A):Religious, Philosophical and Ethical Studies in the Modern World - Christianity - Beliefs about death and the afterlife ➢ Christian beliefs and teachings about life after death, including soul, judgement, heaven and hell: John 11:24-27, 1 Corinthians 15: 42-44 ➢ Diverse Christian beliefs about the afterlife ➢ How Christian and Humanist funerals in Britain reflect beliefs about the afterlife - Judaism - Beliefs about death and the afterlife ➢ Orthodox and Reform Jewish beliefs and teachings about life after death, including soul, judgement, heaven and hell, resurrection, sheol, olam ha-ba ➢ How Jewish and Humanist funerals in Britain reflect beliefs about the afterlife. Islam - Beliefs about death and the afterlife ➢ Islamic beliefs and teachings about life after death, including soul, judgement, akhirah, heaven and hell: Qur'an 46:33, 3:16 ➢ How Islamic and Humanist funerals in Britain reflect beliefs about the after life. Hindusim - Beliefs about death and the afterlife ➢ Hindu beliefs and teachings about life after death, including atman, samsara, reincarnation/transmigration and moksha: Bhagavad Gita 2: 12-13, 22, 27. Sikhism - Beliefs about death and the afterlife ➢ Sikh beliefs and teachings about life after death, soul, samsara, reincarnation/transmigration and mukti: Guru Granth Sahib 13. Buddhism - Beliefs about death and the afterlife ➢ Buddhist beliefs and teachings about life after death, including anatta, (s)kandhas, karma, samsara, nirvana, re-birth, realms of existence. Diverse views of Triratna Tradition which is not required to believe in life-to-life re-birth but rather, moment-to-moment rebirth
Life After Death?
Interviewee 1 I believe that when when I die, that I will cease to exist and my consciousness will no longer, uh, exist in any form.
Interviewee 2 I believe that after that we can meet with God, meet with God, and we can see the God.
Interviewee 3 I sort of believe in Buddhism, which um, um, uh, which which is about, uh, reincarnation and karma.
Interviewee 4 I believe when I die, basically, my body, my body's just manifestation of matter, and like, my soul is energy, so it's just going to transform into different forms, you know what I mean? I don't know what form it will be, but I don't think in the reincarnation sense, like I'll come back as another animal or living being, but I just know that my energy will transfer to where it needs to go.
Interviewee 5 As a Muslim, I believe after I die, my soul will be taken to my creator, where my creator tells me that I'll have to return to my body and wait till the day of judgement.
Interviewee 6 Uh, that you will face judgement, and depending on if you believe that Jesus is your saviour then you go with him to heaven, or you go to hell which is separation from God.
Interviewee 7 I believe that after death, I don't really know what's going to happen. I mean, I hope there's going to be something because I don't really like the idea of nothing happening after it, but I don't know what's going to happen. I don't really know what to believe in.
Interviewee 3 Nirvana is like, um, the stage of enlightenment once you've completed the cycle, so I guess you stop all suffering.
Interviewee 7 I don't have a word for it. I just like to believe that there's something out there, like a higher power, but whether it's God or just like some cosmic thing, like, I don't know. A force.
Interviewee 8 I think we're in hell on Earth now, and I think, um, after death, depending on how you live your life, you know, your principles and mor- your morals and principles, um, depends on whether or not you're going to go to heaven, but I think we're in hell now.
Interviewee 6 My beliefs come from the Bible, which is Christianity.
Interviewee 5 Um, most of my belief comes from the Prophet Muhammad, peace be upon him. How the continuation of the three main great faith from Judaism to Christianity.
Interviewee 1 My beliefs come from the fact that I was brought up in an atheist household, and I've never had religion in my life at all.
Interviewee 8 Um, basically, this belief comes from just, just oh its just my general belief. I just think that this is hell now.
Interviewee 4 Well it's accumulation of looking into all religions and away from that, it's also my life's experience, you get me? I'd like to see myself as what they call the Five Percenters. The Nation of Gods and Earths.
Education For All – Education is a right for all, not a privilege for a few. In October 2012, Pakistani schoolgirl Malala Yousafzai was shot in the head by the Taliban for publicly stating her belief that girls, as well as boys, are entitled to an education. Malala survived and received treatment in the UK for her injuries. This film was produced while she was still recovering in hospital to highlight the campaign for Global Education.
© The Office of the UN Special Envoy for Global Education
Life is a Journey
How many new beginnings have you been through? Here is an animated introduction to ‘Rites of Passage’, thinking about life as a journey and the things that happen along the way.
TrueTube films are designed for use in a number of ways. Some ideas of where this film could link to your curriculum are below:
AQA
No link to GCSE spec
Edexcel
No link to GCSE spec
OCR
No link to GCSE spec
WJEC
No link to GCSE spec
Eduqas
No link to GCSE spec
Life is a Journey
So they say, life is a journey. You were born, you were blessed with a name, you cry, you crawl, you walk, you talk, you grow. You learn, you question what you learn. You study, you achieve. You work and you get paid. You will meet many. You may love, you may lose love and then may love again. You may marry. You may have children. You may get lost along the way. You might retrace your steps. Change course. Start again. You may win. You may lose. You visit new places and find somewhere to settle. You will celebrate and you will mourn. You will grow old and you will grow wise. You will slow down. Eventually, someday, your journey will come to an end, or maybe a new journey is just beginning.
BBC Sport Relief – A Safe Place
What does “A Safe Place” mean to you? Somewhere to hang out with your mates? Somewhere you’re understood? Somewhere you’re protected from harm? Many young people in the UK have no safe place to go to. This film shows how Sport Relief is helping to fund safe places for young people in disadvantaged communities all over the country. Sport Relief Website
What Is Sacred?
What is sacred? For many people, the word “sacred” no longer has a religious meaning, but Professor Gordon Lynch argues that there are still some things we all agree are sacred, but we might not realise what they are until they are threatened. This film introduces a series of four that explores what sacred means in the modern world.
The Formation of the Khalsa
What would you die for? A report from the Punjab in India where the Sikh leader, Guru Gobind Singh, is asking people to stand up for their faith with an unusual question: “Who will give their head to my sword?” Animation by Ceiren Bell
TrueTube films are designed for use in a number of ways. Some ideas of where this film could link to your curriculum are below:
AQA
Component 1: The study of religions: beliefs, teaching and practices - Sikhism - The Festival of Vaisakhi (Baisakhi) - This covers the what, how, why, who, when of the festival.
Component 1: The study of religions: beliefs, teaching and practices - Sikhism - The Sikh initiation ceremony (Amrit Sanskar) - This includes the meaning and importance of the Khalsa and the five Ks, and the different perspectives of sahajdhari and amritdhari Sikhs.The use and significance of Singh and Kaur can be covered too.
Edexcel
Area of Study 1 - Sikhism - Section 3: Living the Sikh Life - Birth and naming rituals and ceremonies: the celebration and significance of Naam Karan and Hukamnama; the significance of Amrit sanskar (the initiation ceremony) for Sikh families, including reference to the Rahit Maryada Chapters 11 and 13; divergent understandings of these ceremonies between khalsa and non-khalsa Sikhs; the significance of the names Singh and Kaur in the naming and Amrit ceremonies, and for Sikh identity today.
WJEC
2.1 Unit 1 PART A - Part A Sikhism- Core beliefs, teachings and practices –Practices -Ceremonies Naming a Sikh child – meaning and significance The significance and use of the names Singh and Kaur Sikh initiation ceremony (Amrit Sanskar) – importance and significance in a Sikh’s life and consideration given to the perspective of non-khalsa Sikhs Meaning of the main features of the initiation ceremony Wearing of the 5k’s and their symbolism and significance – kesh, kangha, kirpan, kara, kacch.
Eduqas
Option 5: Sikhism: Beliefs and teachings: The sangat:Basis for acts of sewa (selfless service), nihangs, khalsa. Practices: Ceremonies:The meaning and significance of birth and naming ceremonies ➢ The significance of Amrit Sanskar: (the initiation ceremony): Bhai Gurdas Var 3.11. The significance and use of the names Singh and Kaur ➢ The different views of khalsa and non-khalsa (sahaj-dhari) Sikhs towards Khalsa and the Five K's. Component 1 (Route A) Religious, Philosophical and Ethical Studies in the Modern World :Theme 4: Issues of Human Rights: Prejudice and discrimination: Sikh beliefs, teachings and attitudes towards racial prejudice and discrimination, including Guru Gobind Singh's formation of the Khalsa
The Formation of the Khalsa
Anandpur in the Punjab and the scene today of extraordinary events. Sikhs have come here from far and wide to celebrate the harvest festival of Besakih. There has been particular interest this year as Guru Gobind Rai, the Sikh leader, asked people to make a special effort to come.
All very intriguing. In front of the castle, a tent had been put up on a specially built stage, and tens of thousands of Sikhs gathered in expectations of the Guru's arrival, no doubt hoping that he would have some words of inspiration for them, in these troubled times when so many have faced persecution for their faith. Then the crowd was on its feet, cheering and waving as the guru walked out and took centre stage. He made an impressive sight, waving a sword above his head that flashed in the sunlight. He waited for the crowds to fall silent and then said: Who among you is willing to die for God and for their guru? Who will give their head to my sword? Certainly an unusual way to start a speech, and there was some confusion in the crowd.
But then a man got to his feet and made his way to the stage. This was Dharam, a young man from a well to do family. The guru welcomed him like a brother and took him into the tent. People were muttering to each other, wondering what was going on. Then the guru emerged alone from the tent and waved the bloodied blade above his head. Shock ran through the crowd like a wave. Had the guru beheaded Dharam? But the guru was speaking again. Who else is willing to give their life for God and for me? This time everyone remained absolutely still, frightened even to move. But finally another man stood up and walked calmly to the front, a farmer called Dharam Das. Again, the volunteer was welcomed by the guru and led inside the tent. I, like everyone else in the crowd, held my breath.
This time we distinctly heard the swish of a sword and a sickening thud. The guru came out and brandished his sword for all to see and fresh blood splattered over the crowd. A woman near to me screamed and panic began to spread. But above the noise I heard Guru Gobind Rai's words. My sword is still hungry. Who else is willing to give their head to serve me? Unbelievably, three more men pushed their way to the front. The tailor called Mokham Chand, a barber called Sahib Chand, and a humble water carrier called Himmat Rai. Some of the crowd were crying, some were angry. Some even tried to stop the men from reaching the stage. But one at a time the guru took them into the tent, and each time he came out alone, his sword sticky with congealing blood. The guru appealed for calm and threw back the flaps of the tent.
We stood spellbound as all five men, alive and well, walked out onto the stage. They were wearing saffron robes like the guru and smiling. Then the crowd was cheering and clapping, and the men stepped forward to acknowledge the applause. Five men from very different backgrounds standing shoulder to shoulder with the guru. Five men who were willing to stand up for what they believed, and the guru announced they would be known as the Panj Pyara, the Beloved Five, the first members of the Khalsa. The Pure Ones, a group of Sikhs who are truly committed to the guru. They will be given new names. Singh, that means lion, for men and Kore, meaning princess, for women. So goodbye Guru Gobind Rai, from today we'll be calling you Guru Gobind Singh. The people surged forward, all wanting to join the Khalsa.
I suspect there are some in the Emperor's court who will not be pleased. This is Abu Turani reporting for the Emperor Aurangzeb. Anandpur.
©2025 CTVC Ltd
