Spiritual Health

“All is by Divine design and nothing is by chance.”

Spirituality is different for each person. Your “spirit” can be thought of as the deepest part of you, the part that allows you make sense of your world. Your spirit provides you with an ongoing sense of who you are, why you are here and what your life’s purpose is. It is that innermost part of you that guides you like a compass, giving you strength, hope and direction.

Spiritual health may not be the first thing you think of and attend to, yet its impact on your life is profound. Spirituality means to find meaning and your reason for existence. Is is the ability to establish peace and harmony in our lives.

Spiritual health and wellness does not mean you have to believe in God. Many factors play a part in defining spirituality: religious faith, beliefs, values, ethics, principles and morals. For some, spirituality is expressed through traditional religions yet for others, it may mean developing a relationship with self and/or others, or through connecting with nature. Spirituality allows us to find the inner calm and peace needed to get through whatever life brings, no matter what your beliefs are or where you may be on your spiritual journey.

Assessing your Spiritual Health

Where are you at in your spiritual life? Seldom do we take time to reflect on this. Do you feel a sense of worth, hope, purpose, or serenity? Do you have a positive vibe about life? Or, do you experience feelings of emptiness, hopelessness, anxiety, or inner turmoil? These may be signs of a spiritual deficit in your life and may be the reason for feeling unfulfilled.

Spirituality and Wellness

Many wellness behaviours can benefit your spiritual health. Such behaviours include allowing yourself to connect with others, be a part of a community, volunteer, have an optimistic outlook, contribute to the greater good, and love and care for yourself.

Here are some ways to help improve your spiritual health:

  • Be quiet and still. Take time for yourself every day, whether it’s before you go to sleep, on you’re drive home, or in the shower or tub.
  • Be open to new experiences. Spiritual experiences can happen all around you and within you.
  • Practice being non-judgmental and open-minded.
  • Be receptive to your feelings in times of pain or sorrow. It is often in these times when we discover how spirituality can help us cope, and strengthen us.
  • Practice forgiveness.
  • Meditate, pray or worship.
  • Allow yourself to believe in things that aren’t easily explainable.
  • Live joyfully, which means to allow yourself to do things that are meaningful and create joy in your life.
  • Rejoice in the magic that happens in your life.

ONLINE JOURNAL – Here you will find guidance, information, and insight to help you LIVE WELL TODAY.

Spiritual Practices

Labyrinths have long been use as a meditation and prayer tool. It is used for walking meditation to assist us in finding peace and clarity, managing stress, assisting with decision making, self-exploration and reflection. Learn more about labyrinths here

Mandala means “sacred circle” in Sanskrit. In various spiritual traditions, mandalas are used to facilitate meditation and are used in sacred rites as a transformative tool to assist with healing.

Meditation is an experience of relaxing the body, quieting the mind, and awakening the spirit. Meditation encourages a deepening of consciousness or awareness, and also facilitates a deeper understanding of self and others.

Spiritual Service Providers
To speak with someone for Spiritual support, please select Spiritual Health in the Professionals section.

The practice of the spiritual component is a part of the whole of life which uplifts the human spirit. You are invited to join us online as we gather in the spirit of prayer and reflection. Please contact us for details on tuning in.

For those who seek to belong to or be a part of a faith group, a list of various religions and a brief overview of their beliefs or statement of faith is provided here. Please feel free to move around explore and grow.


A branch of the Christian religion, The Anglican Communion is an organization of autonomous national churches connected with the Church of England, which has its roots in the 16th century Protestant Reformation.

Anglicanism or Episcopalianism is the general form of doctrine, worship and structure based on the tradition of the Church of England, which extends beyond membership in the Anglican Communion.

Anglicanism is characterized by a via media (middle way) between Roman Catholicism and Protestantism. Anglicans are not subject to the Pope and are Protestant in most areas of doctrine, but Anglicans also retain many Catholic forms of worship, including a hierarchy based on bishops (which is the meaning of the world “Episcopalian”).

Anglican and Episcopalian Beliefs

Anglicanism in general allows for significant freedom and diversity within the bounds of scripture, reason and tradition. This has led to considerable variation in Christian beliefs and Christian practices between Anglican churches in different provinces.

For example, some Anglican churches ordain women to the priesthood while others do not, and some emphasize Protestant doctrines while others hold more to Roman Catholic teachings.

This diversity has sometimes caused strain with regard to issues of authority and comprehensiveness of the Anglican Communion, which is especially apparent after the recent ordination of a practicing homosexual bishop in North America, which most other Anglican churches do not agree with.

Anglican rituals are expressed primarily in the Book of Common Prayer, a collection of liturgy developed by Thomas Cranmer in the 16th century and periodically modified since then. However, the Book of Common Prayer is not held to be normative. Much diversity has recently developed in Anglican worship around the world, and many different Prayer Books have been issued.

In general, Anglican worship tends to be Catholic or “High Church” in flavour, with prescribed rituals and readings, bishops and priests, vestments, saints’ days and elaborately decorated churches.



Bahá’ís Believe

All humanity is one family.
There is one God.
All major religions come from God.
Women and men are equal.
All prejudice – racial, religious, national, or economic – is destructive and must be overcome.
We must investigate truth for ourselves.
Science and religion are in harmony.
Our economic problems are linked to spiritual problems.
The family and its unity are very important.



While not a denomination that emphasizes creeds or rituals, the Canadian Baptists of Western Canada together affirm wholeheartedly the revelation of God as given in the scriptures of the Old and New Testaments and confess the faith therein set forth. We here explicitly assert the doctrines which we regard as crucial to the understanding and proclamation of the Gospel and to practical Christian living:

1. The sovereignty, love, and grace of God, the Father, the Son and Holy Spirit in creation, providence, revelation, redemption and final judgment.

2. The divine inspiration of Holy Scripture and its entire trustworthiness and supreme authority in all matters of faith and conduct.

3. The value of each human being as created by God. The universal sinfulness of humankind since the fall, which alienates all from God and subjects all to condemnation.

4. The full deity and humanity of the Lord Jesus Christ, the incarnate Son of God, whose substitutionary sacrifice is the sole ground of redemption from the guilt, penalty and power of sin.

5. The justification of the sinner by the grace of God through faith alone in Christ crucified and risen from the dead.

6. The illuminating, regenerating, indwelling and sanctifying work of God, the Holy Spirit, in the believer.

7. The church as set forth in the New Testament and understood historically by the Baptist community.

8. The expectation of the personal, visible return of the Lord Jesus Christ, our participation in the resurrection, and the hope of eternal life.



Nine Statements

We will honour and spread the teachings of the Buddha Shakyamuni and other enlightened ones for peace of the world and happiness of all beings.

We believe that all human beings are equally capable of realizing their original enlightenment in their everyday life.

We know that the first sign of awakening to our Buddha-nature is our willingness to take responsibility for our Dharma life as well as for the well-being of others.

We follow the tripartite tradition of the Three Jewels of Buddha/Dharma/Sangha, the Threefold Training of moral discipline/meditation/cultivation of wisdom heart, and the Three Canons of Sutra/Vinaya/Abhidharma. We follow them in an inclusive and all-embracing manner so that each of us would become a living embodiment of the tradition.

We realize that meditation practice is essential for moral discipline and cultivation of wisdom heart, and that the silence and solitude of meditation are vital for peace of mind and healing. Therefore, we must encourage and inspire each other through group practice thereby supporting a meditation movement towards a wholesome and enlightened society.

We understand that all beings sentient and insentient are interrelated and interdependent. Accordingly we have to care for one another and promote a culture of enlightenment in which nature can be protected and preserved and living beings can pursue joy and happiness free from fear and hatred.

We must practice Right Livelihood and guard against the culture of consumerism and technology madness and begin to reduce our consumption and waste for the sake of our future and greater justice.

We recognize an urgent need for inter-Buddhist, inter-religious and interspiritual dialogue and exchange in order to deepen our mutual understanding and to promote our common goals such as tolerance, non-violence, social and economic justice, and ecological harmony and peace.

We pursue the Bodhisattva’s path of boundless love and wisdom with six perfections and four great vows to save all beings from their delusion.


The Catechism of the Catholic Church (CCC) “is a statement of the Church’s faith and of Catholic doctrine, attested to or illuminated by Sacred Scripture, the Apostolic Tradition and the Church’s Magisterium.

It is offered to all the faithful who wish to deepen their knowledge of the unfathomable riches of salvation. It is meant to support ecumenical efforts… [and] lastly, is offered to every individual who asks us to give an account of the hope that is in us and who wants to know what the Catholic Church believes.”

This Catechism of the Catholic Church arranges the material in four parts:

I. Creed

 The Profession of Faith

The Christian mystery, the object of faith: it is what the Catholic Church believes and is summed up in the Creeds of the Church (The Creeds: The Apostles’’Creed and The Nicene Creed) with the Holy Trinity (three persons in one God: Father, Son, and Holy Spirit) as the central mystery of the faith.

II. Sacraments

The Celebration of the Christian Mystery

How this Christian mystery is celebrated and communicated in liturgical actions, with pride of place given to the sacraments.

III. Morality

Life in Christ

This Christian faith is present to enlighten and sustain the children of God in their actions as explained beginning with the Ten Commandments and more completely by the Beatitudes. What does it mean to be human, to have dignity, and to be free? And what is the right use of our dignity and freedom?

IV. Prayer

Christian Prayer

And finally, this faith is the basis for our prayer, the privileged expression of which is the Our Father, and it represents the object of our supplication, our praise and our intercession.

In reading the Catechism of the Catholic Church, we can perceive the wonderful unity of the mystery of God, His saving will, as well as the central place of Jesus Christ, the only-begotten Son of God, sent by the Father, made man in the womb of the Blessed Virgin Mary by the power of the Holy Spirit, to be our Saviour. Having died and risen, Christ is always present in His Church, especially in the sacraments; He is the source of our faith, the model of Christian conduct and the Teacher of our prayer.


Confucianism is a way of life taught by Confucius in the 6th–5th century BC. Sometimes viewed as a philosophy, sometimes as a religion, Confucianism is perhaps best understood as an all-encompassing humanism that neither denies nor slights heaven. Confucianism has been followed by the Chinese for more than two millennia.

It has deeply influenced spiritual and political life in China; its influence has also extended to Korea, Japan, and Vietnam. East Asians may profess themselves to be Shintoists, Taoists, Buddhists, Muslims, or Christians – but seldom do they cease to be Confucians.

The main principle of Confucianism is ren (“humaneness” or “benevolence”), signifying excellent character in accord with li (ritual norms), zhong (loyalty to one’s true nature), shu (reciprocity), and xiao (filial piety). Together these constitute de (virtue). (See Chinese religious beliefs here.)

Confucianism is characterized by a highly optmistic view of human nature. The faith in the possibility of ordinary human beings to become awe-inspiring sages and worthies is deeply rooted in the Confucian heritage (Confucius himself lived a rather ordinary life), and the insistence that human beings are teachable, improvable, and perfectible through personal and communal endeavour is typically Confucian.

Confucius regarded Heaven (T’ien) as a positive and personal force in the universe; he was not, as some have supposed, an agnostic or a skeptic. (See the afterlife in Chinese religion.)



Affiliates of The Evangelical Fellowship of Canada agree on the following statements:

The Holy Scriptures, as originally given by God, are divinely inspired, infallible, entirely trustworthy, and constitute the only supreme authority in all matters of faith and conduct.

There is one God, eternally existent in three persons: Father, Son and Holy Spirit.

Our Lord Jesus Christ is God manifest in the flesh; we affirm his virgin birth, sinless humanity, divine miracles, vicarious and atoning death, bodily resurrection, ascension, ongoing mediatorial work, and personal return in power and glory.

The salvation of lost and sinful humanity is possible only through the merits of the shed blood of the Lord Jesus Christ, received by faith apart from works, and is characterized by regeneration by the Holy Spirit.

The Holy Spirit enables believers to live a holy life, to witness and work for the Lord Jesus Christ.

The Church, the body of Christ, consists of all true believers.

Ultimately God will judge the living and the dead, those who are saved unto the resurrection of life, those who are lost unto the resurrection of damnation.


Hinduism is an ancient world religion with no known founder or known date of origin. The term “Hinduism” simply derives from the word “India” and refers to a wide variety of religious traditions and philosophies that have developed in India over thousands of years. Most Hindus worship one or more deities, believe in reincarnation, value the practice of meditation, and observe festive holidays like Diwali and Holi.


Hinduism embraces a diversity of beliefs, a fact that can be initially confusing to Westerners accustomed to creeds, confessions, and carefully-worded belief statements. One can believe a variety of things about God, the universe and the path to liberation and still be considered a Hindu. Perhaps the most well-known Hindu saying about religion is: “Truth is one; sages call it by different names.”

Still, there are some beliefs common to nearly all forms of Hinduism that can be identified, and these basic beliefs are generally regarded as boundaries outside of which lies either heresy or non-Hindu religion. These fundamental Hindu beliefs include: the authority of the Vedas (the oldest Indian sacred texts) and the Brahmans (priests); the existence of an enduring soul that transmigrates from one body to another at death (reincarnation); and the law of karma that determines one’s destiny both in this life and the next.

Note that a specific belief about God or gods is not considered one of the essentials in Hinduism, which is a major difference between it and monotheistic religions like Christianity, Judaism, Islam and Sikhism. Most Hindus are devoted followers of one of the principal gods Shiva, Vishnu or Shakti, and often others besides, yet all these are regarded as manifestations of a single Reality.



Submission to Allah

‘There is no God but Allah, and Muhammad is His messenger’

These words in Arabic are known as the Shahada or declaration of faith. The word Islam means submission and peace. A Muslim is a person who submits to the one true God – in Arabic called Allah – and so finds peace.

Muslims recite the 99 names of Allah, as given in the Qur’an. But worship of images, of men or God, is forbidden.

The prophet Muhammad is accepted as the final prophet from Allah. The previous 24 prophets, including Noah, Ibrahim (Abraham) and ‘Isa (Jesus), received messages relevant for their times, but Muslims believe that only Muhammad received the full and final revelation.

The Five Pillars of Islam

These are the main obligations of all Muslims:

Declaration of faith – Shahadah – in one God, Allah, and in Muhammad as His prophet

Prayer – Salah – five times each day: at dawn, midday, late afternoon, evening and last thing at night

Fasting – Sawm – during the month of Ramadan, from dawn to sunset

Welfare tax – Zakat – is paid to the community for distribution to the poor and the needy, at a minimum of 2.5% of each Muslims’s income

Pilgrimage – Hajj – at least once in a lifetime if possible, to Makkah in the month of pilgrimage



Jainism is a world religion whose historical roots begin in the country of India in the sixth century BC. The Jain belief system promotes religious asceticism and non-violent action. Jainism has their historical roots in Hinduism, but there are many differences between the two Indian religions today.

Followers of the Jain religion are sometimes confused with Hindus and Buddhists, yet Jainism has their own distinct beliefs. Central to Jian belief is the material and the spiritual realm. It is believed that both realities are eternal and that human beings can, and do, engage in both, which affects not only this life, but the next one as well. What’s more is that Jainism has distinct beliefs about karma, which differentiates them from Hindu and Buddhist beliefs’ about the doctrine.

Jains believe that the universe and everything in it is eternal. Nothing that exists now was ever created, nor will it be destroyed. The universe consists of three realms: the heavens, the earthly realm and the hells. There are seven levels of heaven in Jain cosmology. The top level, “the Realm of the Jinas” is reserved for liberated souls. The next level down is the realm of the gods.

The earthly realm, or jambudnoa (“Continent of the Rose-Apple Tree”) is divided into seven regions by six mountain ranges. Deliverance and religious merit is possible in three of these regions: India in the south, airavat in the north, and mahavideha in the middle. The eight hells become progressively colder as they go down.

The Jain understanding of an uncreated and eternal universe leaves little room for an Almighty Creator God. Jains do, however, believe in a “perfect universal presence,” as well as multiple deities who dwell in the heavens. As mentioned above, the realm of the gods consists of higher and lower gods. The lower act very human, and often rule as despots. Humans may call on these deities for assistance. One of the most important deities is Ambika, the Mother Goddess of Jainism. She is the patron deity of material prosperity, childbirth and protection of women. Being eternal themselves, humans can also attain “perfect beingness,” or divinity.


Jehovah’s Witness

The religious beliefs of Jehovah’s Witnesses are in some ways similar to those of orthodox Christians, but in other ways they are quite different. For example, Jehovah’s Witnesses believe in one God, the authority of the Bible (i.e. The New World Translation), and they emphasize the death and resurrection of Jesus Christ in their teachings.

Yet the beliefs of Jehovah’s Witnesses differ from mainstream Christianity as well. Most notably they reject the doctrine of the Trinity and the existence of Hell. Witnesses also have stronger apocalyptic expectations than most Christians. Since the founding of the group, Witnesses have been expecting the imminent arrival of Armageddon and the end times.

We come from hundreds of ethnic and language backgrounds, yet we are united by common goals. Above all, we want to honor Jehovah, the God of the Bible and the Creator of all things. We do our best to imitate Jesus Christ and are proud to be called Christians. Each of us regularly spends time helping people learn about the Bible and God’s Kingdom. Because we witness, or talk, about Jehovah God and his Kingdom, we are known as Jehovah’s Witnesses.


Judaism has no dogma, no formal set of beliefs that one must hold to be a Jew. In Judaism, actions are far more important than beliefs, although there is certainly a place for belief within Judaism.

Principles of Faith

The closest that anyone has ever come to creating a widely-accepted list of Jewish beliefs is Rambam’s thirteen principles of faith. These principles, which Rambam thought were the minimum requirements of Jewish belief, are:

God exists

God is incorporeal

God is eternal

Prayer is to be directed to God alone and to no other

The Words of the prophets are true

Moses’ prophecies are true, and Moses was the greatest of the prophets

The Written Torah (first 5 books of the Bible) and Oral Torah (teachings now contained in the Talmud and other writings) were given to Moses

There will be no other Torah

God knows the thoughts and deeds of men

God will reward the good and punish the wicked

The Messiah will come

The dead will be resurrected




… there is only one God

who created everything, controls everything, cares for everything

who shows us He exists through nature and conscience

who tells us about Himself in the Bible

who has revealed Himself as three distinct persons-Father, Son and Holy Spirit

who is the only True God among the gods of all religions

… there is only one reliable source of information

the Bible is unique

the Bible tells us all we need to know about God

the Bible tells us human existence is no accident

the Bible tells us God wants to be with us now and forever

the Bible tells us that to live with God forever we need to be perfect, sinless

… there is only one true faith

life with God is only possible by His grace because no one is perfect

Jesus Christ is true God and true man,

who lived a perfect life for us

who suffered and died on the cross for us

who rose from the dead and provided the only way for us to have life with God forever

all who admit their sinfulness and believe in Jesus as their one and only Saviour are counted holy in God’s eyes and receive eternal life

therefore, we want to lead a God-pleasing life

The basis of all Lutheran teachings is the Bible. Martin Luther and the other reformers wrote a series of documents answering accusations that their teaching was contrary to commonly held beliefs and practices of the 15th century church. These defenses and arguments, based upon the Bible were presented before a series of theological gatherings. Eventually, they were compiled into The Book of Concord. These comprise the doctrine and confession of the Lutheran Church.



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There ultimately is but one life in the Universe, God the Creator, individualized and seeking expression through all creation.

The Universal Life Presence of God exists in all living things, as the creating and life-sustaining life force within it’s creations.

The Assertions of mystics though the ages that the Presence of God can be directly contacted is correct.

The point of contact with the Presence of God is at the centre of the human mind, which can be experienced spontaneously in meditation, or by other means and practises.

The pursuit of God’s Presence at the centre of the mind necessitates travelling through other mind levels to reach it – the experience of which gives direct knowledge of other dimensions of existence, including those into which the soul passes when leaving the physical life at transition.

That pure-existence to physical life and other existence is possible through the direct experience of mind levels corresponding to each.

That the finding of spiritual truth begins with intuitive recognition of the intellectual reality of spiritual truths, but is only an individual-ized reality when mystically accepted and experienced as the first priority of ones life.

That human life, both individually and collectively, can be improved by the application of the POWER OF METAPHYSICAL PRINCIPLES AND PRACTICES to daily life.

The following areas of human life have been improved by many studying and applying Metaphysical Science to their daily lives: Love, Relationships, Income, Occupation, Career, Creativity, Improved health, Increased ESP, Success, Fulfilment, Happiness.

That the Bible is correct – That the teachings of Jesus are correct – however, to correctly Interpret God’s Word(s) and Jesus’ Teachings, humans must seriously Respect the Metaphysical Interpretation which has been traditionally passed down from generations of Inspired, Enlightened and Blessed Individuals, Mystics, Philosophers, Teachers and Sages since the time of Jesus Christ, Who, Himself, Was The Greatest Metaphysician Who Has Ever Lived on the Face of Planet Earth … and … Who Knows, Elsewhere … We do Not claim to possess The Exclusive Truth … Only The Truth that … “There are No Wrong Ways, Only Different Ways in which to Live One’s Life With Positive Manifesting Beliefs and Outcomes / Results”…. and …  I AM A Human Manifestation of Christ’s Love … and … So Are You! …

That Jesus Was and Is Divine – but so also are all people in acknowledging Jesus’ words, “The Father and I are One: All of you are equal unto me”.

That the teachings of Buddha, Krishna, and others of mystical and metaphysical awareness and comprehension can give spiritual insights leading to improvement of human life. Their emphasis, individually and collectively, was and is based on Divine Positive Thoughts, Actions and Applications in our daily lives. Strange, isn’t it, how LOVE Can Change / Transform The Entire World, Instantaneously … Please, Share This Love … For the Benefit of One and All …In Love and Peace …

Metaphysical Science and Metaphysicians acknowledge the freedom of all humans to live in accordance with their own beliefs and practices.

IF one’s beliefs and practices are working Positively in one’s life, accompanied with manifestations of good health, prosperity, love of self and others, peace of mind and good will towards fellow humans … then we readily suggest you keep on your path.

If Not So, may we suggest you seriously and courteously consider the Study, Assimilations and Applications of Metaphysical Science – to Actually See For Yourself All the Benefits Attainable – which come into your life as a Positive Result. Simply give it an honest and fair try. You just may be Pleasantly and Divinely Surprised with Manifestations beyond your current beliefs, aspirations, and expectations …

Metaphysical Science and Metaphysicians do NOT impose any rigid dogmas or lifestyles on anyone or on and of the multitude of religions or religious  beliefs held by anyone. We Believe In Freedom of Religion and Religious or Spiritual Practices which Enlighten All Life and Help All to Live In Peace, Harmony and Equilibrium.

The ultimate purpose of Spirituality, which is the current, present and daily purpose of Metaphysical Science, is to reunite a person with God’s Presence within, and in the process improve one’s life.



I bear witness that there is no deity worthy of worship except the One God, and I bear witness that Muhammad (peace be upon him) is the Servant and final Messenger of God.

The declaration of faith consists of two distinct parts, i.e., the absolute belief in the Unity of God and the belief in the Holy Prophet Muhammad as a mortal human being and the Messenger of God.



The Three Principles of the Pagan Federation Explained

The Three principles of the Pagan Federation are not intended to provide a doctrinally definitive Pagan creed.

They do provide a general outline of some key, mainstream Pagan attitudes and beliefs concerned with how we relate to the Earth, how we relate to other living beings, and how we relate to the divine: our Goddesses or Gods or more abstract principles of life.

Each is open to a range of honourable and reasonable interpretations.

1. Love for and kinship with Nature; reverence for the life force and its ever-renewing cycles of life and death.

The first principle of the Pagan Federation emphasizes the importance of love and respect for nature in Paganism. It recognizes that human beings are part of nature and that our lives are intimately interwoven with the web of life and death.

2. A positive morality, in which the individual is responsible for the discovery and development of their true nature in harmony with the outer world and community. This is often expressed as “Do what you will, as long as it harms none”.

The second principle of the Pagan Federation puts forward a broadly humanistic approach to ethics which seeks to maximize both individual freedom and personal responsibility. It recognizes our place as human beings within the web of life wherein everything we do, or refrain from doing, has consequences for ourselves and for others.

It encourages working towards peaceful outcomes while acknowledging the legitimacy of both self-defence and justice. This is compatible with all Pagan paths, and essential for a tolerant, diverse and humane society.

The Wiccan Rede is given as an illustrative, but not definitive, example of this general approach to ethics. This does not insist that we harm none under any or all circumstances.

It does encourage us to be aware of the context in which our actions operate, to consider the probable consequences of the choices we make, to choose those which are reasonable and proportionate in the circumstances and thus minimize such harm as cannot be prevented, and take responsibility for our contribution by either action or inaction to the outcome. Hard ethical choices are not about whether harm will happen, but about where it will fall.

3. Recognition of the Divine, which transcends gender; acknowledging both the female and male aspect of Deity.

This principle encompasses a range of Pagan understandings of divinity including, but not restricted to, pantheism, all forms of polytheism including duotheism, Goddess-recognisant monotheism, and animism.

It requires us to acknowledge that where the divine is understood as deity or deities having gender, it must include a Goddess or Goddesses as well as a God or Gods.

It also recognizes that there are Pagan understandings of divinity which cannot be thus categorized. Modern Paganism tends to approach theology through a synergy of multiple understandings of the divine or Divinity in the abstract, and modern Pagans tend to regard the honouring of the Gods, of the divine as it is manifest within this living world, as of greater importance than theological speculation as to its or their precise nature.


We believe the Holy Scriptures to be the divinely inbreathed, infallible, inerrant and authoritative Word of God.

We believe that there is one God, eternally existent in the Persons of the Holy Trinity.

We believe in the virgin birth of the Lord Jesus Christ, His deity, His sinless humanity and perfect life, the eternal all-sufficiency of His atoning death, His bodily resurrection, His ascension to the Father’s right hand, and His personal coming again at His second advent.

We believe that justification is a judicial act of God on the believer’s behalf solely on the merits of Christ, and that regeneration by the power of the Holy Spirit is absolutely essential for personal salvation.

We believe in holy living, the present day reality of the baptism in the Holy Spirit according to Acts 2:4, the gifts of the Holy Spirit, and the Lord’s supernatural healing of the human body.

We believe in Christ’s Lordship of the Church, the observance of the ordinances of Christian baptism by immersion for believers, and the Lord’s Supper.

We believe in the eternal blessedness of the redeemed in heaven and the eternal doom of the unregenerate in the lake of fire.


In the Christian religion, Presbyterianism, whose bodies are also called Reformed Churches, share a common origin in the 16th-century Swiss Reformation and the teachings of John Calvin, and today is one of the largest Christian denominations in Protestantism.

Like the Lutherans, Presbyterian churches have traditionally emphasized doctrine. Also like Lutherans, Presbyterians have produced several confessions expressing the doctrines of their denomination.

Among the most important historical confessions for the Presbyterian and Reformed traditions are the Second Helvetic Confession, the Heidelberg Catechism, and the Westminster Confession of Faith.

Presbyterian beliefs are rooted in the thought of the French reformer John Calvin. In addition to the common Reformation themes of justification by faith, the priesthood of all believers, and the importance of the Bible, Presbyterianism also reflects Calvin’s distinctive emphasis on the sovereignty of God and a representational form of church government.

God is the supreme authority throughout the universe. Our knowledge of God and God’s purpose for humanity comes from the Bible, particularly what is revealed in the New Testament through the life of Jesus Christ. Our salvation (justification) through Jesus is God’s generous gift to us and not the result of our own accomplishments. It is everyone’s job – ministers and lay people alike – to share this Good News with the whole world. That is also why the Presbyterian church is governed at all levels by a combination of clergy and laity, men and women alike.

Although all Presbyterian and Reformed churches share these basic emphases, there are some differences between various church groups.

The Presbyterian Church of Australia, for instance, remains open to the possibility of salvation of infants and those with no knowledge of Christ, denies “double predestination” (predestination to condemnation), and teaches that fallen humanity is capable of some virtuous actions.

In the United States, the liberal end of the Presbyterian/Reformed spectrum is represented by the United Church of Christ (UCC). The UCC stresses unity of all believers and encourages theological diversity among its members more than other Presbyterian churches.

Much more conservative is the Presbyterian Church in America, whose members affirm the inerrancy of the Bible, the truth of the Calvinist teachings represented by “TULIP,” and seek to distance themselves from more liberal branches of the Presbyterian denomination.


Spiritualism is a religion, a philosophy and a science that celebrates Eternal Life, recognizes that our true nature is spirit and, as such, we continue to live after physical death in a higher dimension known as the Spirit World. As spirit, we can communicate and commune with one another and with those in the Spirit World through the link of love.

Spirit communication is not unique to Spiritualism. It has existed since human beings first walked on the planet and will exist long after our own steps are no longer imprinted in the sands of time. Spiritualism is life itself, here and hereafter, and it exists naturally whether we call it a religion or not.

We practice the religion, we espouse the philosophy and demonstrate the science when proving survival. In other words, we practice and live Spiritualism as a religion. We understand the truth and teachings of Spiritualism as a philosophy. We demonstrate and prove the phenomena of Spiritualism as a science.

As a religion, Spiritualism is both rational and spiritual. It encourages our intelligent and individual search for truth; our personal responsibility for the consequences of our actions, thoughts and words, and our striving toward love, truth and harmony.

As a philosophy, Spiritualism seeks to establish truth as evidenced in God’s Natural Law and discerned in the Seven Principles.

As a science it endeavours to demonstrate that spirit manifestations are observable, quantifiable and verifiable.

But above all, Spiritualism is a way of life.

Spiritualism has no founding prophet, no dogma, creed or scriptures.  Since the initial manifestations that marked the advent of Modern Spiritualism at Hydesville, New York, in 1848, to this day, Spirit has continuously revealed itself through the dedicated services of our mediums in order to teach, guide, comfort, encourage and heal.

Spiritualism is founded on observable facts, irrefutable evidence and truth – not blind faith, but sound knowledge. The individual search for truth is the prerogative of every Spiritualist. It is a search that requires intelligence, curiosity, discernment, spiritual aspiration and, often, a sense of humour.

As a way of life, Spiritualism engages our entire being in an effort to attain our true spiritual nature, our highest and best, a “higher ground” from which to live our lives. This is not simple. It requires a conscious effort to think good thoughts, to speak kind and loving words, to reach out and help those in need and to act for the good of all concerned. It also means to honour our God-given gifts and share them with others. Essentially, it is to live in joy, give generously, show loving-kindness toward all, appreciate God’s creation and be thankful for everything.

Spiritualism addresses the deeper questions of life. For those of you who are willing to live by its teachings, it will open the way to higher levels of consciousness, uncover the hidden treasures of your soul and reward you with the companionship of spirits in this world and the next. It is an exciting journey of self-discovery, self-mastery, service and fulfillment.


The Fung Loy Kok Institute of Taoism (FLK) observes the unified teachings of the three religions of Confucianism, Buddhism and Taoism. Its mission is to deliver all from suffering, both the living and the dead, by pursuing the way of community service, rituals and ceremonies, and the cultivation of body and mind.

Fung Loy Kok promotes the principle of all cultures and religions moving together in harmony. Individuals of all backgrounds and beliefs are welcome to participate in Fung Loy Kok.

Taoism emphasizes spiritual development through cultivation of both mind and body, with the ultimate goal of achieving harmony within oneself and with the world.

There are three main aspects of Taoist practice:
1) performing good deeds,
2) rituals and ceremonies, and
3) arts of transformation (internal alchemy).

The foundation of this practice is established through the Taoist Tai Chi® arts which include Tai Chi, meditation, Hsing-I, rituals and ceremonies, Tai Chi Sword, community service, Lok Hup Ba Fa, chanting and Tai Chi Sabre as taught by Master Moy Lin Shin and provided by FLK.

Participants will have the opportunity to practice any and all components of this training as they choose.



From time to time, the United Church restates its faith in new ways to address changing contexts and new challenges. Stating the substance of our faith is thus an ongoing process.

Based on the understanding that the Bible is the ultimate standard for our faith, membership in the church is based on a profession of faith, not on adhering to a particular creed. New members are asked to profess their faith in the triune God-Father, Son, and Holy Spirit-and to commit themselves to faithful conduct in the church and in the world. Additionally, United Church ministers are required to be in “essential agreement” with the 20 Articles of Faith set out in The Basis of Union.

One Body of Christ

As members of one body of Christ, we acknowledge our Reformation heritage and the teaching of the creeds of the ancient church, particularly the Apostles’ and Nicene creeds.

Our membership in the World Council of Churches  links us to a fellowship of churches that confess the Lord Jesus Christ as God and Saviour according to the scriptures.

Above all, we trace our faith to the scriptures of the Old and New Testaments, whose witness is the ultimate standard for Christian faith and life.

Affirming Our Faith

The doctrine of The United Church of Canada is set out in The Basis of Union (1925), which includes 20 Articles of Faith.

The church restated its faith in a new way in A Statement of Faith of 1940. This statement reminds us that “The Church’s faith is the unchanging Gospel of God’s holy, redeeming love revealed in Jesus Christ.” It also declares that each new generation is called to state this gospel afresh, “in terms of the thought of their own age and with the emphasis their age needs.”

The call to renew our confession led to A New Creed (1968), an affirmation of faith used widely in our worship. It also led to statements such as The Lordship of Jesus (1978) and The Authority and Interpretation of Scripture  [PDF: 49 pp/367 KB] (1992).



Unitarian Universalism (UUism) is a liberal religious faith grounded in the principle of covenant. UU communities come together in covenant of our shared principles. Our beliefs are diverse, and we walk our paths to spiritual discovery and truth together.

Unitarians are united by values rather than belief in one set of creed or dogma. Our values include acceptance of one another, compassion, and a commitment to justice and equity. We believe in exploring the mysteries of life, we believe in ethical living, we believe in living out our spirituality in this world by working for peace, justice, equality, democracy, and respect—for one another, as well as for the interdependent web of life, of which we are all a part.

We believe that it is not who or what you believe in that is important, but rather, how you live your life.

The 7 Principles of Unitarian Universalism

Unitarians draw inspiration from many religious, theological, philosophical and ethical sources, and as individuals and member congregations, we are bound together by our affirmation of our 7 principles:

We, the member congregations of the Canadian Unitarian Council, covenant to affirm and promote:

The inherent worth and dignity of every person;

Justice, equity, and compassion in human relations;

Acceptance of one another and encouragement to spiritual growth in our congregations;

A free and responsible search for truth and meaning;

The right of conscience and the use of the democratic process within our congregations and in society at large;

The goal of world community with peace, liberty, and justice for all;

Respect for the interdependent web of all existence of which we are a part.


There is One Presence and One Power in the Universe and active in my life.

Unity is a positive path for spiritual living. We teach the effective daily application of the principles of Truth taught and exemplified by Jesus Christ.

Unity has established spiritual communities of study throughout the world where people discover and practice the Unity way of life. We address physical, mental and emotional needs through affirmative prayer and spiritual education. We serve those who seek inspiration and prayer support as well as those who use Unity teachings as their primary path of spiritual growth.

We believe that all people are created with sacred worth. Our ministries and outreaches are inclusive and open-minded, free of discrimination on the basis of race, gender, age, creed, religion, national origin, ethnicity, physical disability and sexual orientation.

We honour all paths to God as we provide a philosophy that is spiritual, not religious; and love-based, not fear-based. We strive to help individuals have a stronger connection to God every day by helping them to feel empowered, accepted, loved, inspired and connected.


Zoroastrianism is the ancient, pre-Islamic religion of Persia (i.e. modern-day Iran). It survives there in isolated areas but more prosperously in India, where the descendants of Zoroastrian Persian immigrants are known as Parsis, or Parsees. In India the religion is called Parsiism. (See Religion in India)

Founded by the Iranian prophet and reformer Zoroaster in the 6th century BC, Zoroastrianism contains both monotheistic and dualistic features. Its concepts of one God, judgment, heaven and hell likely influenced the major Western religions of Judaism, Christianity, and Islam. (See Judaism, Christianity, and Islam)


The Zoroastrian concept of God incorporates both monotheism and dualism. In his visions, Zarathustra was taken up to heaven, where Ahura Mazda revealed that he had an opponent, Aura Mainyu, the spirit and promoter of evil. Ahura Mazda charged Zarathustra with the task of inviting all human beings to choose between him (good) and Aura Mainyu (evil).

Though Zoroastrianism was never as aggressively monotheistic as Judaism or Islam, it does represent an original attempt at unifying under the worship of one supreme god a polytheistic religion comparable to those of the ancient Greeks, Latins, Indians, and other early peoples. Its other salient feature, namely dualism, was never understood in an absolute, rigorous fashion. Good and Evil fight an unequal battle in which the former is assured of triumph. God’s omnipotence is thus only temporarily limited.

Zoroaster taught that man must enlist in this cosmic struggle because of his capacity of free choice. Thus Zoroastrianism is a highly ethical religion in which the choice of good over evil has almost cosmic importance. Zarathustra taught that humans are free to choose between right and wrong, truth and lie, and light and dark, and that their choices would affect their eternity destiny.

The Zoroastrian afterlife is determined by the balance of the good and evil deeds, words, and thoughts of the whole life. For those whose good deeds outweigh the bad, heaven awaits. Those who did more evil than good go to hell (which has several levels corresponding to degrees of wickedness). There is an intermediate stage for those whose deeds weight out equally.

This general principle is not absolute, however, but allows for human weakness. All faults do not have to be registered or weighed forever on the scales. There are two means of effacing them: confession and the transfer of supererogatory merits (similar to the Roman Catholic “Treasury of Merits”). The latter is the basis for Zoroastrian prayers and ceremonies for the departed.

Zoroaster invoked saviours who, like the dawns of new days, would come to the world. He hoped himself to be one of them. After his death, the belief in coming saviours developed. He also incorporated belief in angels and demons.

Zoroaster’s ideas of ethical monotheism, heaven, hell, angelology, the resurrection of the body, and the messiah figure were influential on Judaism, Christianity, and Islam, though to what extent is not known for certain.

Please note that while every attempt has been made to present accurate information, however content may not apply to Faith Groups who have veered from their origins.