Basic Tenets

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I – When a member of a faith one should have honest and real expectations of what is to be gained through faith. 

II – When a member of a faith one should experience very real positive benefits.

III – Faith should provide its members a certainty that their life has meaning.

IV – Faith should provide its members a certainty in their path.

V – Faith should provide its members with clear ethics and morals.

VI – Faith should provide its members with a sense of community and belonging.

VII - Faith should provide its members with support and assistance when needed.

VIII – Faith should provide its members mechanisms for forgiveness and redemption. 

IX – Faith should provide its members comfort in the idea of infinity.

I – Religion should never be used as a justification to conduct oneself as superior to others. 

II – Religion should never be used as a justification for avoidable violence.

III – Religion should never be used as a justification for the subjugation of others.

IV – Religion should never be used as a justification for discrimination.

V – Religion should never be used as a justification to persecute others.

VI - Religion should never be used as a justification to exploit others.

VII – Religion should never be used as a justification for theft of any kind. 

VIII – Religion should never be used as a justification for exclusion. 

IX – Religion should never be used as a justification for manipulation.

X – Religion should never be used as a justification for personal gain.

XI – Religion should never be used as a justification for avoiding appropriate consequences. 

XII – Religion should never be used as justification for ignorance or the suppression of knowledge. 

I – Faith is an unconditional belief in a person, idea or principle.

II – Faith is the mechanism by which meaning, purpose and comfort are found in the absence of empirical evidence. 

III – Faith extends beyond matters of God and religion to encompass any deeply held belief.

IV – Faith is fundamental for the survival and happiness of individuals, societies, or species. 

V – Faith does not necessarily provide truth, but it does provide comfort and solace.

VI – The loss of faith by an individual, society, or species is destructive to said individual, society or species.

VII – The loss of faith in a person, idea or principal is destructive to said person, idea or principal. 

VIII – A lack of faith can cause significant hardship for individuals, societies, and species.

*The acceptance of the tenets of science and their results (scientific materialism) is a form of faith.

I – Prayer is the action of addressing a power external to a given individual or group in an effort to affect or change a yet undetermined outcome.

II – Prayer can be directed or undirected, that is to God, Gods, Spirits, Universe, or to nothing.

III – Regardless of the validity or existence of the prayers recipient the act of prayer can be beneficial to the individual or to the group who issued a given prayer.

IV – Prayer by an individual or group is a form of catharsis to said individual or group.

V – This release is mentally and physically beneficial to said individual or group. 

VI –The act of prayer can in some cases actively affect outcomes as individuals might consciously or unconsciously act on a given prayer.

VII – The action of praying is beneficial to the common good and to the individual. 

I – Rituals are certain actions undertaken by an individual or group to achieve a particular goal.

II – Rituals are performed in accordance with familial, cultural, or religious customs or other traditions in mind.

III – Rituals are performed at regular intervals or at very specifically meaningful times.

IV – Rituals are performed in very precise manners.

V – Rituals can be performed as a form of catharsis to cleanse or focus oneself. 

VI – Rituals can be performed to welcome or initiate an individual.

VII – Rituals can be performed to introduce or reinforce matters of family, culture, and faith. 

VIII – Rituals can be performed to reaffirm one’s faith, culture, or fidelity. 

IX – The performance of rituals is beneficial to the common good and to the individual.

I – Meditation is purposeful acts of an individuals will which are intended to create a certain state of being. 

II – Meditation utilizes various physical components such as body position and controlled breathing. 

III – Meditation utilizes various mental components such as mantras and focus. 

IV – Meditation can be used to clear and focus the mind. 

V – Meditation can be used a as a form of self-control and regulation. 

VI – Meditation can be used to induce relaxation of both mind and body. 

VII – Meditation can be used to induce a sense of wellbeing and healing.

VIII – Meditation in any form and for any reason is beneficial to the individual who is meditating.  

I – Mindfulness is being actively aware of oneself within existence. 

II – One should keep its breath measured and calm.

III – One should hold its body with a distinguished bearing.

IV – One should examine and order its thoughts. 

V – One should use clear and meaningful language. 

VI – One should consider its actions and their effects on others. 

VII – One should practice non-judgmental observation.

VIII – One should be willing to accept things as they are without trying to change them unnecessarily.

IX – One should use prayer and ritual to focus and direct awareness.

X – One should use meditation to explore and refine its mind and awareness.

XI – Mindfulness is desirable as its practice is beneficial to the common good and to the individual.

I – Humbleness are certain actions or inactions that show one’s control over itself. 

II – To be truly humble one must fully accept its place within existence.

III – To be truly humble one must fully accept God.

IV – To be truly humble one must fully accept faith. 

V - To be truly humble one must be willing to accept wisdom and knowledge. 

VI – To be truly humble one must conduct itself in a reflective manner.

VII – To be truly humble one must be willing to accept responsibility for one’s actions. 

VIII – To be truly humble one must be willing to accept and in turn offer help. 

IX – Humbleness is beneficial to the common good and to the individual. 

I – Empathy refers to one’s capacity to merge experiences with other individuals, ideas, or objects.

II – Empathy is desirable as it can support and improve the mental wellbeing all parties involved. 

III – Empathy is desirable as it promotes emotional intelligence and understanding.

IV – Empathy is desirable as it promotes compassion between individuals.

V – Empathy is desirable as enhances communication between individuals. 

VI – Empathy is desirable as it improves relationships and teamwork. 

VII – Empathy is not to be used, it is not a conscious act, it is an inherent virtue to be experienced. 

VIII – Empathy is desirable as it benefits the common good and the individual. 

IX – A lack of empathy is destructive to the common good and to the individual.

I – One should conduct themselves in a manner consistent with their faith in God.

II – One should conduct themselves in a manner that serves the common good.

III – One should conduct themselves in a manner consistent with their culture and society.

IV - One should conduct themselves in a manner consistent with their family values.

V - One should conduct themselves in a manner consistent with their own values.

VI – One should conduct themselves in a manner that creates the most meaning and worth.

VII - One should conduct themselves in a manner that creates persistence.

VIII – One should conduct themselves with a clear hierarchy in mind as serving higher ideals will benefits all other ideals.

I – Service is not for those who serve but for those served.

II – Those who serve willingly give of themselves and their time for the good of others.

III – Service supports the well-being of the individual by supporting the common good.

IV – Service can be directed toward any goal or ideal so long as it serves the common good.

V – Service is of merit.

VI – Those who serve should seek no reward.

VII – Those who serve should be respected and rewarded.

I – Promises, vows, and oaths are necessary for all relational interactions as they create a framework of trust and reliability.

II – When individuals make and keep these commitments, they contribute to a stable and predictable environment where people can cooperate and collaborate effectively.

III – A promise is the least consequential mechanism by which we establish trust and accountability as they concern mundane and secular issues.

IV – A vow is a solemn and formal commitment by which we establish trust and accountability as they concern significant ceremonial or religious issues.

V – An oath is a formal and solemn commitment by which we establish trust and accountability as they concern significant social, legal, religious, or church matters.

VI – Breaking a promise, vow, or oath is destructive as it undermines trust, damages relationships, and disrupts the stability and reliability that these commitments are meant to uphold.

VII – Breaking a promise, vow, or oath is subject to enforcement through various mechanisms, including moral, social, legal, or spiritual sanction.

VIII – For Those Who Muse any oath is an exceptional commitment and said oath should be understood to be sworn with God as witness.

IX – For Those Who Muse oaths should only ever be sworn by those with absolute faith in their abilities to fulfill the commitments of said oath regardless of any circumstance.

X – For Those Who Muse those known to be incapable of fulfilling a given oath for whatever reason shall not be compelled to swear said oath.

XI – For Those Who Muse the sanctity of an oath is paramount, above all other earthly concerns.