Some of you may have noticed the topic on this forum: "A useful religion?" Briefly, the OP observed how widespread religion is across virtually all civilizations, presumably indicating a deep fundamental drive for most people to have a religious experience. If so, then that need ought to be met by a religion that is as benign and perhaps even beneficial as possible. Would any of the current mainstream religions fit the bill, or could something even better be devised? To avoid the cop-out answer of "make everyone be atheist", the OP notes that doing so would be inviting something along the lines of militant jihadists or another Jonestown to take root and fill that religious void.
Well, during the course of our discussions, something quite astonishing happened. Divine intervention as a matter of fact. Our eyes were opened, and the religion of Phronism was outlined. Now we present this new religion for your scrutiny, and invite your insights into what might happen if such a beast were released to the world, and whether further tweaking might produce even more useful results.
For now, I will deliberately present just the doctrine without explaining why each of the facets of the religion was adopted, in an effort to avoid guiding the discussion into any one direction too much.
Briefly: "the Essence" is all of the laws of nature (cause and effect anyway) rolled up into a single, only slightly anthropomorphized thing. Phronism is all about understanding the Essence and using that understanding to "harmonize" with it, which means acting to create a better society. The specifics of how to do this are not laid down in core Phronist doctrine in very detailed terms; instead Phronism will have many different denominations to specify reasonable moral guidelines and to provide many of the trappings of modern religion (meeting for a weekly service, holding weddings and funerals if the denomination adopts those practices, having wise elders you can talk to) in a way palatable to the local circumstances, prevailing customs at the time, and scientific advancements. People are free to choose which denomination they want to associate with, and are instructed in the parables that make up the core doctrine of Phronism to visit other denominations frequently (at least every three years) and choose the one that they find drives them to best harmonize with the Essence (do the most good for society). Initially some of the denominations will likely look quite similar to the current major religions as far as their superficial customs in order to make the transition from current religion to Phronism easier, but they will likely evolve over time because new denominations can spring up and people are required to periodically try out other denominations, which should give them the chance to undergo natural selection.
Phronists are actively encouraged to heed the advice of outsiders who offer sincere advice on what they believe is the best course of action, and are instructed to judge the words of Phronists and outsiders alike based not on who said them but on how much sense they make. Phronism's core doctrine is silent on the existence of God, although the possibility of an omnipotent, omniscient, interventionalist God is excluded and people are encouraged toward action to harmonize with the Essence (improve society) rather than prayer and sacrifices to a God as the path to fulfillment. As for "afterlife", Phronism explicitly says that life as we know it does end with death, but it does describe a different form of existence – a merging back with the Essence that is enjoyed proportionally to how well you harmonized with the Essence during your life.
As for the story behind Phronism: there is a particular era in about 500 BC where religious and philosophical thought was in its heydey. Several great names were around at the time, and trade routes linked the world. The story goes that there was a meeting in the trade city of Samarkand between Diotima of Mantinea (reported by Plato to be a teacher of Socrates), Laozi (father of Taoism), Zoroaster, Gautama Buddha, Confucius, Mahavira (founder of Jainism – part of Hinduism), and someone known as the Seventh Shepherd who has been postulated to be the prophet Malachi after the point at which his writings were no longer considered part of Judeo-Christian canon. It is from this meeting that Phronism emerged. At the time, it could not be practiced as intended because travel between denominations to maintain the flow of ideas proved impractical, and the faiths went their separate ways. However, there is a well known Buddhist prophecy of Maitreya – one who is to come after the teachings of Buddha have been forgotten (we assert that they already have been since Phronism no longer exists and has been wiped clean from all historical records) when the oceans decrease in size so that he can traverse easily (which we interpret as the information age). Maitreya revealed the truth of the Samarkand meeting, and some of the parables from that meeting which serve as essentially the holy text of Phronism are shown below.
We can also reveal one big cosmic secret about Phronism to you: the actual identity of Maitreya. For much of the thread where we were developing Phronism, we were considering something called Uberfaith which we now know is heretical. The point at which we realized the error in our ways was when a humble newcomer questioned our path, and thereby sent us into a re-examination of our direction that ultimately led us to the truth. The name of that person, the actual Maitreya who through subtle action revealed the great truths of Phronism, is of course Bran.
The Seventh Shepherd, on questioning words regardless of the speaker
After a long day of discussion at the council, the Seventh Shepherd walked out to the quiet hills outside Samarkand to reflect. But he noticed a crowd gathering and following him. "Teach us, master," they cried, "what has the council learned of God?" And so despite weariness from the day's deliberations the master spoke. "God says thusly," he began. "All persons have the manifest destiny to influence the course of events, acting to impact the community of all other living things – even the Earth itself – and so to steer everyone's and everything's path into the future. As such, the world's destiny is in each of our hands. We are each entrusted with this great responsibility, and for guidance to carry it out dutifully we must employ all tools at our disposal. Toward this end, one's spiritual consciousness must be unified with one's reason. Men do this best in community, for reason often fails the individual striving alone for truth. Those who stop improving or eschew reason are acting blindly and risk ruin for themselves and all around them. Each day is a cycle of habitation in physical body and spiritual pursuit while one's spirit takes shape. For most people, a striving toward balance, meditation in search of the guidance and support from one's ancestral past, consultation with the wise, and sincere veneration of truth is sufficient to find guidance for their actions so that they may shape a better future. Those with strong motivation to shape destiny may study nature to understand its inner workings and thereby know how best to guide it. Others may consult my Word. In invoking the Word of God, however, exquisite care is required to ensure alignment of thought and action, of humility and strength, of reason and divine guidance."
The Shepherd paused, gazed upon the people kindly and spoke again. "I ask you now: Why should men heed these words?" An eager seeker responded quickly, "Because they are the Word of God! Have we not now heard His voice, as if spoken through your mouth?" The Shepherd replied, "This is not the reason. The prudent man weighs the words rather than the speaker of them. How do you know that I did not just lie to you? Indeed, how do I myself know that I am not suffering from delusion and attributing wild thoughts to God? Judge words. Put them to the test. If they are wise and guide you toward honesty, compassion, and the courage to act with integrity then heed them. If they defy all reason and guide you down the path of corruption, hatred, and sloth then have nothing to do with them. Such would be a wise course whether you hear words from a prophet or from a child." As the seven met in council again the following day, the followers themselves met to discuss the wisdom of what the Seventh Shepherd had just told them, for now they began to understand.
Laozi, introducing the Essence
A group of followers waited outside for the Seventh Shepherd to emerge from the day's deliberations, but it was Laozi who first stepped out. The followers questioned him, "Laozi, we have discussed what the Seventh Shepherd told us, and we believe it may be true. Please then, teach us what more you have learned about God today?" Laozi responded, "You wish for me to tell you about God? How curious is this. Perhaps it is I who should be asking you about God, for you at least know to ask of him. Had I never heard of Zoroaster, I should not walk up to someone and say 'Tell me of Zoroaster' for I would not know the name. In fact, I should have no reason to ask of Zoroaster at all until someone had already told me something of him and I wished to learn more, or unless I saw him and asked another man 'Who is that person over there?' but I would not know to use the name Zoroaster. But here you come asking me to tell you about God, so you must already know something of this God. Did the Seventh Shepherd describe God to you the other day, or do you know him through some other means? Tell me."
A follower answered, "He spoke the word of God with his voice." Another follower corrected him, "He told us words that might have been from God. We have discussed them and believe they may be true regardless of their source." Laozi then said, "Is this all you can tell me about God, some words that might or might not have been said by him? There are several things I might speak about, but you want to know about God which is a name I do not find meaning in. How should I recognize this God you speak of so that I might explain this thing to you?"
A third follower answered, "Ancient scripture taught to me declares that God made the heavens and the Earth. He created us. He makes the plants grow, and gives the animals life. He brings the sun and the rain. He is the one we should worship." Laozi then said, "How did the hand that wrote these scriptures come to know that all these things emanated from one great being? Regardless, you have now given me a question I can address: who is this 'one' that gives life to the plants and animals, and brings the sun and the rain. You have formed ideas about this thing 'God' that you thought you knew, yet you were merely given words from a hand in an ancient book, or from the voice of a humble Shepherd. But hear me: things of power must not be named until they may be called by their proper names. So you do not attribute these ideas you had about 'God' to the thing I describe, let us give it a different name. Let us call it 'The Essence'. This is what brings the sun and the rain, and what brings life to the plants and animals. It is what brings the wind and the waves, what drives fire to dance. It is what gives breath to a living man and light to his eyes, and what makes the mountains keep their shape instead of crumbling like sand. You want me to describe this thing, 'The Essence', to you? In council we ponder this deeply. For indeed, the Essence ought to be explained to the people. Let me say simply now, just this: The Essence obeys its own laws - laws that men do not fully comprehend. The sun and the moon fly through the skies in patterns. New life looks similar to its predecessors: a goat does not beget a monkey. It is our noblest duty to learn these laws. For if you know how the Essence will act, you will know how to act yourself. A farmer would plant seed where crops might grow, but avoid land that will be scorched by fire. Tell me now, is this what you wanted to know about when you asked me of 'God'?"
A follower said, "It is not what I expected; but I thirst for your teaching. Please tell us more about the Essence." Laozi smiled and gazed beyond the horizon, "One might spend a lifetime learning about the Essence and not understand it completely. But you have taken the first step for now, you have begun to call this thing of apparent power by its proper name."
Diotima of Mantinea, on the nature of the Essence and rejoining it
Diotima was restless after the day's discussion with the six others. Unable to sleep, she began to pace. Her thoughts were interrupted by sounds from a neighboring room, and because she was expecting no visitors she went to investigate. There she found one of her traveling companions lying with a local man who Diotima knew spoke sweetly to the women. Diotima left them for the night, going unnoticed, but the next morning she approached her fellow traveler. "Last night, when you were visited by that local man, do you think you were acting wisely with him?" Knowing that she had been discovered, she was too embarrassed to answer, so Diotima continued, "Such men are but beggars whose only art is casting illusions to draw you near. They will leave you with nothing save an illness or a child with no father. You would do well to avoid them." "Diotima, surely he loved me! He told me things I had never heard from any man before. I listened to my heart, and it told me to be with him." But as soon as the words left her mouth, the traveler thought the situation over and realized that she was acting foolishly and recanted. Diotima continued, "Their behavior springs from a deep wish to live forever. Not being capable of this, they instead seek to live forever through their seed. But even that is failing to understand the situation. We have long known that it is not our flesh but our ideas that most define who we are, and such men are foolish enough to spread their flesh but do not pass on their ideas."
The traveler then said, "Were he only like us, seekers of truth. Surely we will find the answers, and as the others have said we will not have to settle for passing on our ideas to others because we will have eternal life itself." Diotima recalled the previous day's discussion and responded, "It does not seem that they are entirely correct. The Essence is no god like Zeus, and we do not simply live in its presence for all eternity. The Essence is something else entirely. It does not drive the sun like Apollo with a chariot and horses, and it does not fire an arrow like Cupid. Instead, the Essence is more like the waves and the wind, but reaching into everything around us. After we die, we do not live as we do now in a new land with the Essence; it would be more accurate to say that we join the Essence by becoming a part of it."
"Diotima, do you mean that we will have the powers of a god after we die? If this were true, imagine the things we could do. We would be able to so many great things for the world." As Diotima prepared to rejoin the others for the day she said, "You don't realize your own potential now. You might not have the power of the seas and wind, but you have your two hands. If you want to do great acts for the world, then now is the time." And so she left to meet the others.
Mahavira, on existence with the Essence
Mahavira came upon a woman in Samarkand who he found to be weeping, and seeking to comfort her, he asked why she wept. The woman answered that her husband had died, struck down by fever and festering boils, and she was sorrowful over the suffering he faced in his final days. But she wept most of all because, although her husband was a good man, he found little but suffering in this life. "Do you believe, then, that your husband's soul is gone? Far be it from the truth. At the end of the stream of life is a return to the Essence from which life is drawn. Do not grieve if your husband has returned." But the woman continued to lament for she believed that, as her husband had suffered in his life on Earth, so he would continue to suffer in his existence flowing back into the stream of the Essence.
Mahavira asked her, "Was your husband brutal, or a liar, or a thief, or a glutton, or full of avarice?" The woman answered that he was none of these. "Then his existence now with the Essence is free of pain" said Mahavira, "Now tell me: was your husband faithful, and was he wise, and did he conduct himself well at all times?" The woman answered that he was. "Then at the end of his stream of existence here, in his existence with the Essence, is a safe and happy and quiet place." The woman then asked if the man would have eternal life in heaven.
Mahavira paused to consider, and told her "You must understand, your husband is dead. No life is eternal, and his is ended. He is no longer plagued by the desires and fears of life, the pain and pleasure, the hubristic and terrified state of clinging to an identity that must grow, change, and ultimately dissipate. Your husband exists, but he does not live. Now he has a new state of being. If his words and deeds have directed the world onto a better course, so has he directed the essence of himself on a better course. As a school of fish may divide and go where the ocean takes them, so has your husband lost his individuality but gained his true identity, shedding the false one that held him in life. Life makes us individuals, but the true substance of ourselves is not so. Fear, desire and pride make us serve and cling to the individual state, but death takes this from us regardless. When we can release ourselves in life from our attachment to the individual, and embrace the whole, then we may attain Nirvana."
Zoroaster, on how to harmonize with the Essence
The followers were daily learning more about the Essence, and they began to understand that it was no mere idol demanding prayer or sacrifice but a force that is guided by every action they take. Yet the followers still lacked direction to channel their efforts. So as the council dismissed for the day, a group of them approached Zoroaster and asked, "Our actions shape the flow of the Essence and determine how we will ultimately exist with it, do they not?" Zoroaster replied, "Any one person's actions may influence the Essence and thereby affect the world around us, and they will affect both your ultimate existence and your existence now. The Essence should be your partner, your efforts must harmonize with it for you to achieve fulfillment."
"Then Zoroaster, if our actions are so important: how ought we to act?" Zoroaster answered them, "As your existence helps shape the Essence, the Essence shapes the lives of everyone else. The most noble of paths would have the Essence bring the world peace and prosperity, understanding of the world around us, imagination to create works that stir our hearts and minds, courage to explore new paths, and compassion to help our fellow man. Guide the Essence toward this end with your acts, and help others do the same with your speech. Focus your thoughts ever on this goal so that you can see clearly how to achieve it. With these right thoughts, right speech, and right acts, your life can harmonize with the Essence for the betterment of all."
Confucius, on reciprocity of the Essence
Confucius was deep in thought as he walked a road by the fields of Samarkand when a farmer saw him and approached. The farmer came holding another man at knife point and asked Confucius, "You are one of the men of the Phronist council, are you not? I have caught this thief stealing from my fields! How should I punish him in accordance with your faith?" Confucius looked to the thief, "Have you stolen from this man's farm?" "Yes, Confucius, I stole from him. Is this a sin? If so, let your Essence strike me down. I say there is no justice from your Essence. I grew up without my parents and rarely knew the shelter of a house, but what had I done to deserve such a fate while I was just a child? If fairness is not dealt to me then I need not grant it to others. Let your Essence that knows no justice be the one to punish me. It is inept and I fear nothing from it."
"Do you expect that the Essence should watch your every move, pay you promptly for every kind act, and punish all who cross you before they leave your sight? With every evil deed you tarnish yourself, and whether repaid immediately or not, you mark yourself for suffering. Good men are not paid for every act they perform, but by developing noble habits and becoming an honorable person they pave the way to happiness and contentment." Confucius turned to the farmer, "Samarkand has laws. Let the authorities punish this thief."
The thief taunted Confucius, "See, your Essence is powerless to bring justice! You are a fraud, deceiving your followers." Confucius answered the thief, "The Essence flows through everything, including the authorities. How did you expect it to act?" Confucius again turned to the farmer, "Just as the Essence brings punishment to this man for stealing, so this man was a punishment for you. Do the people of Samarkand cast children to the street? Do people of means give no way for those without to be a useful part of their society? If that is the case, you have just faced your own punishment at the hands of the Essence."
Laozi, on responsibility
Laozi was awoken in the night as a farmer barged into his dwelling and began looking for valuables to steal. Surprised but not unsettled, Laozi asked the man what he was doing. "I've come to take whatever I wish," was his reply, "for your friend Confucius told me the other day that I was responsible for a thief stealing my crops. If that is they way you Phronists think, then I will steal from you and the fault will be your own for spreading such teachings."
Laozi remained calm and asked, "By what reasoning did Confucius say that you were responsible for that theft?" The farmer answered, "He said that I gave the thief no way of supporting himself without stealing, and so I was to blame." Laozi then asked the farmer, "Do you have means of supporting yourself without stealing?" The farmer realized that he did not need to steal and he began to see the fault in his actions, but he replied, "That is beside the point. If the thief was sent by the Essence to punish me for Samarkand's society, then so I am sent by the Essence to punish you for the flaws of Phronism. Now go back to sleep and I will take what I please."
To that Laozi answered, "Strike a beast and it will move. Give it a harness and it will move in the direction you wish. It is a wonderful thing to be able to guide so much power and to move without moving at all. Still, any horse would have the sense not to run into a burning fire or jump off a cliff. We all take part in the flow of the Essence. We may attempt to guide it, and it will affect the way that we may act. Just like a horse and rider, so a person and the Essence join forces to make their way through the world. Would you call a horse that jumps off a cliff foolish and deserving of its fate? So too is the person who says that the Essence guided them to act foolishly when they should have known better.
"Now in your case, tell me which way you would go if you did not struggle against the Essence. Does necessity compel you to steal? Where would you expect to find my foot if you were to steal from me? And what did Confucius say to do with the thief that stole from you the other day?" When the farmer recalled what had happened to the thief, he realized that he was still held accountable for his actions. The farmer did not stay to answer but dropped all we was carrying and fled. Laozi returned to sleep without having to use his foot.
Mahavira, on listening to outsiders
As Mahavira was returning home, he saw in the distance a man who he recognized from Phronist gatherings. Drawing nearer, Mahavira watched as the man drew out from his robe a branch, and baring his back, he began to beat himself with it. When Mahavira drew nearer, he asked the man why he was flogging himself. "Mahavira," the man said, "I am practicing ascetic ways. I am forsaking my own worldly pleasures and comforts so that I might achieve loftier goals." Mahavira saw that the man did not fully understand his actions, but he did not correct the man himself. Indeed, Mahavira knew that although he might be able to correct this one mistake, he would not always be there to correct every mistake the man might make. So instead, Mahavira asked "Have you spoken with any of the others about this? Do they agree that striking yourself is a wise path?" The man answered, "No, but the other Phronists are only men just as I am a man. If we should disagree, then who is to say which of us is right and which is wrong? I have faith that my course is wise." Mahavira saw onlookers who watched as the man flogged himself, and he pressed the man again, "Look around you. Do you see those people over there staring at you? What do you suppose they think of your acts?" The man responded, "Why should I care what they think of my acts? They are not even Phronists! Their words are useless to me."
At this Mahavira became most concerned, and he called the onlookers forth and explained what the man was doing, and asked them if they thought it was wise. One of them said, "This seems foolish. You are beating yourself to deny yourself comfort, but what are you accomplishing? If you wish to deny yourself comfort, then go plow a field. Then you would not only be practicing asceticism, but you would produce a harvest in the Autumn." After the onlooker left, Mahavira asked the man what he thought of the advice. Again the man said that the onlooker's words were useless because he was not a Phronist. Then Mahavira said, "Would you have accepted the same words had they come from my mouth? Because I tell you truthfully, I would have said the same thing." The man was silent for a moment, but then asked "Surely you do not want me to live my life by the whims of an outsider, do you?" Mahavira answered, "Had the man mocked you, or tried to swindle you, or told you that his God has other commandments then you should ignore him, for his God is likely a figment of his imagination. But this man spoke to you as an outsider with no malice toward you, no eagerness to see you make a fool of yourself, and with full sincerity. You should consider such advice carefully. Beyond that, he gave reasoning with his words. Nowhere have we said that Phronists are always right, nor have we said that non-believers are always wrong. Reason is the best guidance that humans have, so do not forsake it no matter where it comes from."
Buddha, introducing the denominational system
As the young Phronist faith was taking shape, the followers began to disagree about the proper ways of observing the faith. The Hindu practice of cremating bodies was bewildering to the Egyptians, and the Hellenic sacrifices of cattle were reprehensible to the Hindus. The seven discussed this mounting discord in their council, and Gautama Buddha then addressed the followers:
"You each carry your own traditions, your own scriptures, and your own lessons from past teachers that now shape your beliefs. I submit that you should not rely so heavily on such sources of wisdom. The Essence makes itself manifest, for it is what gives the world its form and its function. Every day we interact with the Essence, and so we each learn about it through our own experiences. This experience will guide you in discerning what practices should be followed. When you know that a practice is good and that it is blameless, follow it. When not only your teachers but many wise men praise a practice, follow it. When a practice leads to the benefit and happiness of yourself and all others while avoiding suffering, follow it.
"Because you come from different lands with different customs, by no means must you all follow the same set of practices. Such practices do not define Phronism itself. They are merely different means of harmonizing with the Essence. For that reason, those of you who have found the practice of arranged marriage to lead to greater harmony than allowing each to find their own spouse should continue to do so as long as this is judged to be wise. Those of you who shun alcohol because of the disharmony it breeds, continue avoiding it as long as this course is judged to be wise. Since different groups of people will find different ways of harmonizing with the Essence, let them each form denominations of Phronism to practice the ways that they have found to be fit. Although each will be different in their own ways, these denominations will all be part of Phronism, united in their dedication to understand the Essence, expand the Actual, and benefit all of humankind."
Later, when these words of the great Buddha reached the people, the master was approached by a follower and questioned. "Revered One, we have learned that Phronists are to form various denominations that are instructed to travel to one another to exchange wisdom and understanding. You have traveled far to come to this council. Men of ordinary means cannot abandon their fields and flocks and make such an epic sojourn. What are we to do?"
The great Buddha heaved a deep sigh. His eyes lifted wistfully toward the sky as he responded. "My child, Phronism is a patient faith. I foresee a day when the teachings of Phronism have been completely forgotten for precisely the reason of the difficulty of our many denominations to stay in contact. But this is as it must be. For it is prophesied that the great Mithra, the Maitreya shall not arrive to provide the true dharma of the Essence until a far day when the oceans seem to have decreased in size such that the true dharma, the knowledge of the Essence of Phronism, may traverse the seas freely. In this time will the revival be readied, and Phronism shall finally flower. Be patient, my son."
Confucius, on selecting a denomination
As Confucius left the council for the day he was set upon immediately by a group of followers. "We have heard the instructions to each follow a denomination in our pursuit to harmonize with the Essence. How should we identify which of the denominations sets forth the best commandments?" Confucius responded, "Commandments? Laws may prevent people from doing harm, but guide a man by laws and you will only teach him to avoid the punishments that violation brings. If you seek to carry out Acts of Legacy, find those who can teach you virtue and excellence, for this will not only prevent you from doing ill but will drive you toward doing good. Those who know virtue and excellence cannot help but show this in their daily lives. They are the ones who act towards all others just as they would wish for others to act towards them. Their examples may be your instructor. Furthermore, seek those who not only know virtue but are able to teach it. If you see greatness but this does not drive you to greatness yourself although you make a sincere effort, then find a better teacher."
"Very well. We shall set forth to look for someone perfect in his virtue from whom to learn." Confucius was amused at this and said, "One with perfect virtue? Such a man I have yet to know. You might spend all of your life looking for this man and none of it learning. Let the man beside you be your teacher: select his good traits and emulate them, and if you see faults then avoid them. But unless you should find this perfectly virtuous man you speak of, do not stay with only one denomination. After three years of learning you should have learned something, if you are to learn anything at all; at that point go forth and look for others from whom to learn. Find and adopt the virtuous aspects of many people, and you will have few regrets."
The Seventh Shepherd's closing speech at Samarkand
Humanity struggles to fulfill our potential as it emanates from the Essence, and much remains to be learned and understood. Connecting with the Essence is an endless quest along a path that will be increasingly revealed as humanity parts the veil of the unknown through reason and sober study. While science reveals the mechanics of nature, it remains silent on our overall purpose, and for this we turn to the Essence. Purpose implies a need to act, so old practices which accomplish nothing should be shunned. Do not offer up sacrifices of life or belongings, rather use them to aid your fellow man. Do not simply recite rote prayers, rather contemplate on your experiences and expose yourself to new ideas to build your understanding of the Essence. Do not pray for intervention from the Essence, rather act to guide its flow. Do not worship by expressing submission, rather express your oneness with the Essence by living joyously and with humble Acts of Legacy. To harmonize with the Essence: Help others, be generous, be reliable. Do not harm others, steal, or lie. Learn throughout your childhood, and fulfill your potential as an adult. Find something you do well that will benefit society and do it. Understand at all times that faith is a supplement to, and not a supplanter of, reason; it is a way to see the world that will lead to fulfillment, and its worth is measured by the degree to which it accomplishes this goal.
It is fit that there be many denominations of Phronism, for not all people are alike, and diversity helps humanity flourish. The denominations shall each have their own customs and ways of harmonizing with the Essence. As it is important for people to each find their unique role in the harmony of the Essence, it is imperative for them to visit other denominations from time to time and experience their ways, and thus find their place in the world. As it is important to have many denominations, so it is important to have people outside Phronism who can view it objectively and dispassionately. Outsiders that understand the world through mankind's endeavors are to be welcomed, for they offer a unique perspective and often seek to advance humanity as the followers do. But beware if outsiders bring ideas that are based not on reason but on unsubstantiated beliefs such as gods, for these may be illusions of human imaginations that guide the way to decay. Likewise, do not accept teachings about an omnipotent, omniscient God, for such beliefs beget a mind geared for servitude rather than questioning and understanding the motives and consequences of your actions.
Human understanding of the Essence is a never ending quest requiring the joint efforts of many, and humanity's understanding should be reviewed from time to time. Phronist councils should take place to review what is known, and when a more complete description of the Essence becomes clear it will be shared with the followers. The council must also evaluate whether people's practices truly guide the Essence to positively affect people's lives. If denominations need to be altered to harmonize with the Essence, they will be so instructed, or will be excluded from Phronism if they cannot harmonize. The council will evaluate new denominations and determine whether they harmonize with the Essence, and will admit those that do into Phronism and allow them to participate in the council.
Q: What is Phronism?
A: Phronism is the pursuit of truth, the balance of chaos and order, the harmony of man, mind, Earth and Essence. Phronists value rational thought and imaginative intellect to expand their understanding of the Actual and Potential states of the Universe in order to harmonize with what we call the Essence.
Q: What is the Essence?
A: The Essence is our spiritual path: our journey into the realms beyond understanding. It is what binds humans to the great mysteries of life and existence. The Essence consists of the Actual (what men have come to understand through our many millenia of truth seeking) and the Potential (the great sea of undiscovered reality that surrounds us). Phronism encourages a vigorous pursuit of the rational understanding of the Potential while at the same time celebrating its sheer, awe-inspiring depth and complexity.
Q: Besides that, what do Phronists believe?
A: Phronism is about the belief of a current of insight, wonder and life that flows through the universe. Understanding this Essence and becoming one with it is our primary mantra. Phronists believe in the innate spirit of arisen life and its meaning within this inevitable existence we call the universe. We believe in responsibility for one's actions and the mutual ability of mankind to positively advance society and humanity. We find no evidence for afterlife (survival of consciousness after death) but rather we anticipate a blissful reconnection with the eternal Essence, losing one's identity in lieu of the greater mutual braid of the universe. We believe in no gods but rather the collective social force of mankind, of species in general, of life in general, of the Earth, of the Universe, of Nature, of the Essence. We believe that recipricocity is built into the universe at all levels, reflecting itself on the macroscopic scale of our daily lives with a karma-esque permeation within life and a ripple effect similar to what you might know as the 'golden-rule', or the 'moral circle'. We believe that everyday small positive actions can build into extremely good results.
Q: How is it different from other religions?
A: Phronism is perhaps the only 'benign' religion. By this we mean that it does not judge, suppress, belittle or restrict the human spirit, but enables, sustains and nurtures it. Phronism flows as does the Essence, constantly adapting to the shifting moral zeitgeist, sensibilities of the times, scientific advancements, social advancements, etc. It has a fluid, open structure that naturally engenders its own evolution. It has limited central leadership and no basis for corruption, infighting, religious zeal/extremism or crusadism. It values the role of nonbelievers. It appreciates the insights and views of all members, and gives total freedom to its members to change around within and out of the system. It tries to take up as little time and energy as possible away from the lives of its adherents. It promotes a full, happy, opportunistic life. It is open to new ideas and opens its member's minds to think about everything around them and to learn more about themselves, their friends and the universe. Phronism found its roots at the dawn of human self-awareness. It re-affirms the original meaning an purpose of religion: to re-connect the people with one another and with every level of reality from the parochial to the Essence. It extends beyond religion to being a true World Philosophy.
Q: What are the goals, mission, vision?
A: The goal of Phronists is to harmonize with the Essence: this does not entail mindless worship but rather expansive thinking, finding oneself and looking objectively at your own mind to better serve yourself and the greater good. The mission of the Phronism movement is to appreciate and expand and positively influence the collective Humanity. And its vision is a world free of tyrant religions, a world free of ignorance, a world free of unfulfilled lives. A world full of breathtaking Potential and a world full of virtuous Actual... a world, a planet, a people, all harmonized with the Essence.
Q: What is the backstory of Phronism?
A: About 2500 years ago, in a year known as 0 PE (Phronist Era), religious leaders from all over the world flocked to a central, secret location. Sacrificial priests from the jungle ziggurats met with Greek philosophers. Buddhist cave meditators came and shook hands with icy shamans from the North. These influential figures had one thing in common: they existed in a time broiling with conflict, discovery, internationalization and religious action. They would have considerable impact on the next two and half thousand years of philosophy and theology... and these figures were fed up with the problems that were developing within their religions: political corruption, infighting, increase in ritual in lieu of true faith. The council was held in secret, with 7 members most esteemed. You can read more about the details of this world conference in other Phronist material as well as the parables left behind by these ancient freethinkers, but the First Council was rumored to have occurred in Samarkand along the Spice Trade routes. These masters of thought discussed many things and imparted many important and timeless ethical lessons, as well as exchanged ideas which would shape their religions when they returned home from the conference. However, Phronism suffered a major setback: due to the culture gap of customs and languages, the leaders went their separate ways shortly after the conclusion of the Council, taking their separate denominations in different paths without enough contact. The world was not yet internationalized enough to allow for the members to interchange denominations which is a Phronism key focus. Thus, Phronism lost its name to the tides of time, as per the Buddhist prophecy of Matriyema (sp?), but the ideas remained, spread out throughout history among the works of the great. Aristotle built on the virtues discussed, expanding various ones discussed at the Council such as Prudence and Moderation. But the name and central ideas of Phronism went into hibernation, lost to history, until a time when the world could become internationalized enough for these ideas to reconnect. Recently there has been a resurgence of Phronism due to the information age and the free flow of people and ideas across the world. In our modern society, Phronism has a chance to flourish and take root to make this universe a better place.
Q: So what are these denomination thingies?
A: Phronism is like the Essence in that it is the sum of the streams that make it up, the denominations, but also defines these streams. There are numerous denominations, and making one is a simple matter. They live, thrive and die according to a sort of memetic evolution process based on member count (anyone can join and anyone can switch around freely - in fact it's strongly encouraged to "shop around" and change to find the denomination that suits your tastes). Denominations have certain foci and ideas, and different places of meeting and interpretation of ethics and other issues (however they must adhere to the "core doctrine" concepts of Phronism), and thus the denominational scene changes over time to reflect the changes in the mindset of society. There is an annual council that discusses, debates and approves the denominations. You can read more about it and denominations in general in other Phronist material (just like anything else briefly touched upon in this FAQ).
Q: Why do you value the role of nonbelievers in society?
A: This is an important aspect of Phronism because no single perspective can fully grasp the Essence. The more viewpoints we see the truth from, the more we can discern it. Often an outsider to any religion can offer insightful input on the inner workings of said religion and its beliefs. Unlike other religions, Phronism understands and respects this and uses it to its full advantage by both supporting and being supported by these nonbelievers.
Q: Are Phronists' views on ethics similar to those of Moral Relativists'?
A: Yes and No. On a metalevel, Phronism as a whole endorses a variety of moral standards due to the unique denominational system. Since these denominations change with the times, then yes, overall, Phronism's ethical beliefs are similar to Moral Relativism's. However, an individual Phronist is part of a denomination, which are much more specific ethics-wise than the general assertions of the Phronism core doctrine. So it can be different for each Phronist, depending on the denomination they adhere to, which in turn reflect their own personal moral compasses. Ergo, Phronism is similar morally to Moral Relativism, but in a more organized way.
Procedural details have not yet been worked out, but the idea is to have an annual meeting of denomination representatives to conduct business, including evaluating groups who want to establish a new denomination within Phronism. The path to forming a new denomination starts with simply putting up a shingle (so to speak) and getting people meeting, then beginning to invite people from established Phronist denominations to come visit (they're supposed to be visiting other denominations every once in a while anyway), and finally appearing at an annual council and ask to have the people who visited evaluate whether or not you're a suitable denomination.
The council will also evaluate the current denominations and offer input on whether or not changes to their practices should be considered. If offenses are considered very egregious with no realistic prospect for reconciliation, the council can decide to expel a denomination from Phronism and no longer encourage people to visit it. Changes may even be made to the interpretation of the core Phronist doctrine if a large enough percentage of the denominations support it.
Question
plasmid
Some of you may have noticed the topic on this forum: "A useful religion?" Briefly, the OP observed how widespread religion is across virtually all civilizations, presumably indicating a deep fundamental drive for most people to have a religious experience. If so, then that need ought to be met by a religion that is as benign and perhaps even beneficial as possible. Would any of the current mainstream religions fit the bill, or could something even better be devised? To avoid the cop-out answer of "make everyone be atheist", the OP notes that doing so would be inviting something along the lines of militant jihadists or another Jonestown to take root and fill that religious void.
Well, during the course of our discussions, something quite astonishing happened. Divine intervention as a matter of fact. Our eyes were opened, and the religion of Phronism was outlined. Now we present this new religion for your scrutiny, and invite your insights into what might happen if such a beast were released to the world, and whether further tweaking might produce even more useful results.
For now, I will deliberately present just the doctrine without explaining why each of the facets of the religion was adopted, in an effort to avoid guiding the discussion into any one direction too much.
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