https://americanhumanist.org/what-is-humanism/manifesto1/
Humanist Manifesto I
The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes. Science and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience. In every field of human activity, the vital movement is now in the direction of a candid and explicit humanism. In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations which we believe the facts of our contemporary life demonstrate.
There is great danger of a final, and we believe fatal, identification of the word religion with doctrines and methods which have lost their significance and which are powerless to solve the problem of human living in the Twentieth Century. Religions have always been means for realizing the highest values of life. Their end has been accomplished through the interpretation of the total environing situation (theology or world view), the sense of values resulting therefrom (goal or ideal), and the technique (cult), established for realizing the satisfactory life. A change in any of these factors results in alteration of the outward forms of religion. This fact explains the changefulness of religions through the centuries. But through all changes religion itself remains constant in its quest for abiding values, an inseparable feature of human life.
Today man’s larger understanding of the universe, his scientific achievements, and deeper appreciation of brotherhood, have created a situation which requires a new statement of the means and purposes of religion. Such a vital, fearless, and frank religion capable of furnishing adequate social goals and personal satisfactions may appear to many people as a complete break with the past. While this age does owe a vast debt to the traditional religions, it is none the less obvious that any religion that can hope to be a synthesizing and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present. It is a responsibility which rests upon this generation. We therefore affirm the following:
FIRST: Religious humanists regard the universe as self-existing and not created.
SECOND: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process.
THIRD: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected.
FOURTH: Humanism recognizes that man’s religious culture and civilization, as clearly depicted by anthropology and history, are the product of a gradual development due to his interaction with his natural environment and with his social heritage. The individual born into a particular culture is largely molded by that culture.
FIFTH: Humanism asserts that the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values. Obviously humanism does not deny the possibility of realities as yet undiscovered, but it does insist that the way to determine the existence and value of any and all realities is by means of intelligent inquiry and by the assessment of their relations to human needs. Religion must formulate its hopes and plans in the light of the scientific spirit and method.
SIXTH: We are convinced that the time has passed for theism, deism, modernism, and the several varieties of “new thought”.
SEVENTH: Religion consists of those actions, purposes, and experiences which are humanly significant. Nothing human is alien to the religious. It includes labor, art, science, philosophy, love, friendship, recreation–all that is in its degree expressive of intelligently satisfying human living. The distinction between the sacred and the secular can no longer be maintained.
EIGHTH: Religious Humanism considers the complete realization of human personality to be the end of man’s life and seeks its development and fulfillment in the here and now. This is the explanation of the humanist’s social passion.
NINTH: In the place of the old attitudes involved in worship and prayer the humanist finds his religious emotions expressed in a heightened sense of personal life and in a cooperative effort to promote social well-being.
TENTH: It follows that there will be no uniquely religious emotions and attitudes of the kind hitherto associated with belief in the supernatural.
ELEVENTH: Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly attitudes will be fostered by education and supported by custom. We assume that humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking.
TWELFTH: Believing that religion must work increasingly for joy in living, religious humanists aim to foster the creative in man and to encourage achievements that add to the satisfactions of life.
THIRTEENTH: Religious humanism maintains that all associations and institutions exist for the fulfillment of human life. The intelligent evaluation, transformation, control, and direction of such associations and institutions with a view to the enhancement of human life is the purpose and program of humanism. Certainly religious institutions, their ritualistic forms, ecclesiastical methods, and communal activities must be reconstituted as rapidly as experience allows, in order to function effectively in the modern world.
FOURTEENTH: The humanists are firmly convinced that existing acquisitive and profit-motivated society has shown itself to be inadequate and that a radical change in methods, controls, and motives must be instituted. A socialized and cooperative economic order must be established to the end that the equitable distribution of the means of life be possible. The goal of humanism is a free and universal society in which people voluntarily and intelligently cooperate for the common good. Humanists demand a shared life in a shared world.
FIFTEENTH AND LAST: We assert that humanism will: (a) affirm life rather than deny it; (b) seek to elicit the possibilities of life, not flee from them; and (c) endeavor to establish the conditions of a satisfactory life for all, not merely for the few. By this positive morale and intention humanism will be guided, and from this perspective and alignment the techniques and efforts of humanism will flow.
So stand the theses of religious humanism. Though we consider the religious forms and ideas of our fathers no longer adequate, the quest for the good life is still the central task for mankind. Man is at last becoming aware that he alone is responsible for the realization of the world of his dreams, that he has within himself the power for its achievement. He must set intelligence and will to the task.
Humanist Manifesto I
The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes. Science and economic change have disrupted the old beliefs. Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience. In every field of human activity, the vital movement is now in the direction of a candid and explicit humanism. In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations which we believe the facts of our contemporary life demonstrate.
There is great danger of a final, and we believe fatal, identification of the word religion with doctrines and methods which have lost their significance and which are powerless to solve the problem of human living in the Twentieth Century. Religions have always been means for realizing the highest values of life. Their end has been accomplished through the interpretation of the total environing situation (theology or world view), the sense of values resulting therefrom (goal or ideal), and the technique (cult), established for realizing the satisfactory life. A change in any of these factors results in alteration of the outward forms of religion. This fact explains the changefulness of religions through the centuries. But through all changes religion itself remains constant in its quest for abiding values, an inseparable feature of human life.
Today man’s larger understanding of the universe, his scientific achievements, and deeper appreciation of brotherhood, have created a situation which requires a new statement of the means and purposes of religion. Such a vital, fearless, and frank religion capable of furnishing adequate social goals and personal satisfactions may appear to many people as a complete break with the past. While this age does owe a vast debt to the traditional religions, it is none the less obvious that any religion that can hope to be a synthesizing and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present. It is a responsibility which rests upon this generation. We therefore affirm the following:
FIRST: Religious humanists regard the universe as self-existing and not created.
SECOND: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process.
THIRD: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected.
FOURTH: Humanism recognizes that man’s religious culture and civilization, as clearly depicted by anthropology and history, are the product of a gradual development due to his interaction with his natural environment and with his social heritage. The individual born into a particular culture is largely molded by that culture.
FIFTH: Humanism asserts that the nature of the universe depicted by modern science makes unacceptable any supernatural or cosmic guarantees of human values. Obviously humanism does not deny the possibility of realities as yet undiscovered, but it does insist that the way to determine the existence and value of any and all realities is by means of intelligent inquiry and by the assessment of their relations to human needs. Religion must formulate its hopes and plans in the light of the scientific spirit and method.
SIXTH: We are convinced that the time has passed for theism, deism, modernism, and the several varieties of “new thought”.
SEVENTH: Religion consists of those actions, purposes, and experiences which are humanly significant. Nothing human is alien to the religious. It includes labor, art, science, philosophy, love, friendship, recreation–all that is in its degree expressive of intelligently satisfying human living. The distinction between the sacred and the secular can no longer be maintained.
EIGHTH: Religious Humanism considers the complete realization of human personality to be the end of man’s life and seeks its development and fulfillment in the here and now. This is the explanation of the humanist’s social passion.
NINTH: In the place of the old attitudes involved in worship and prayer the humanist finds his religious emotions expressed in a heightened sense of personal life and in a cooperative effort to promote social well-being.
TENTH: It follows that there will be no uniquely religious emotions and attitudes of the kind hitherto associated with belief in the supernatural.
ELEVENTH: Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly attitudes will be fostered by education and supported by custom. We assume that humanism will take the path of social and mental hygiene and discourage sentimental and unreal hopes and wishful thinking.
TWELFTH: Believing that religion must work increasingly for joy in living, religious humanists aim to foster the creative in man and to encourage achievements that add to the satisfactions of life.
THIRTEENTH: Religious humanism maintains that all associations and institutions exist for the fulfillment of human life. The intelligent evaluation, transformation, control, and direction of such associations and institutions with a view to the enhancement of human life is the purpose and program of humanism. Certainly religious institutions, their ritualistic forms, ecclesiastical methods, and communal activities must be reconstituted as rapidly as experience allows, in order to function effectively in the modern world.
FOURTEENTH: The humanists are firmly convinced that existing acquisitive and profit-motivated society has shown itself to be inadequate and that a radical change in methods, controls, and motives must be instituted. A socialized and cooperative economic order must be established to the end that the equitable distribution of the means of life be possible. The goal of humanism is a free and universal society in which people voluntarily and intelligently cooperate for the common good. Humanists demand a shared life in a shared world.
FIFTEENTH AND LAST: We assert that humanism will: (a) affirm life rather than deny it; (b) seek to elicit the possibilities of life, not flee from them; and (c) endeavor to establish the conditions of a satisfactory life for all, not merely for the few. By this positive morale and intention humanism will be guided, and from this perspective and alignment the techniques and efforts of humanism will flow.
So stand the theses of religious humanism. Though we consider the religious forms and ideas of our fathers no longer adequate, the quest for the good life is still the central task for mankind. Man is at last becoming aware that he alone is responsible for the realization of the world of his dreams, that he has within himself the power for its achievement. He must set intelligence and will to the task.
and His Grandsons are a Part of This Church:
The First Unitarian Universalist Society of San Francisco is a welcoming community to all who seek a congregation grounded in love, committed to caring for one another, supporting one other in spiritual growth, and dedicated to building a compassionate, just and sustainable world.
Unitarian Universalism invites you to bring your whole self: your full identity, your questioning mind, your expansive heart.
Together, we create a force more powerful than one person or one belief system. As Unitarian Universalists, we do not have to check our personal background and beliefs at the door: we join together on a journey that honors everywhere we’ve been before.
Our beliefs are diverse and inclusive. We have no shared creed. Our shared covenant (our seven Principles) supports “the free and responsible search for truth and meaning.” Though Unitarianism and Universalism roots draw from liberal Christian traditions, this responsible search inspires us to learn from diverse, multi-cultural, spiritual, ethical and moral traditions and philosophies.
OUR SEVEN PRINCIPLES
1: The inherent worth and dignity of every person;
2: Justice, equity and compassion in human relations;
3: Acceptance of one another and encouragement to spiritual growth in our congregations;
4: A free and responsible search for truth and meaning;
5: The right of conscience and the use of the democratic process within our congregations and in society at large;
6: The goal of world community with peace, liberty, and justice for all;
7: Respect for the interdependent web of all existence of which we are a part.
I was Raised an Atheist. My Grandfather was a Minister but during the 1930s he had a Crisis of Faith and Concluded that God Did Not Exist. No One was Putting any money in the Collection Plate. So, in order to feed his Family he Quit and Became a Math Teacher.
My Dad was Enthusiastic about Atheism. His Entire Life... I Was Not Real Excited one way or another. However, When I Took LSD I Had a Religious Experience. I Experienced True Enlightenment... For a Few Hours. That Experience made Traditional Religion Seem BOGUS...
Moses Talking to A Burning Bush that Explained All the Secrets of Life? Been there, Done That, Got the Tie-Dye T-Shirt...
~~~~~~ (~);-} ~~~~~~
*JUST JOKING* A Step by Step Guide to the Violet Overgrow of the Ruling Class - A Novel by Gregory Vanderlaan *JUST JOKING*
Step #1:
Boycott Everything Until Prices Come Down.
Corporations owned by the 1% keep on raising prices and collecting windfall profits. They will keep on doing that until people quit buying. If they could, they would charge $100.00 for a Quart of Milk...
Step #2: Sneak Marijuana Cookies onto the Buffet Tables of the Hotels near Capitol Hill in Washington DC. If the "Suits" that Run the Government had a Cannabis Trip... maybe they would think twice about doing evil for a living. Place some Cannabis Edibles in the Senate Dining Room also... At the very least they would change the CrazyLaws® about Marijuana...
Step #3: Cut the Pentagon Budget in Half. This will really anger the Ruling Class as They Profit Greatly from Corporate Welfare. Remember: Since 1945 the US Military has Never Defended the USA... Not Even Once... So all that money being spent at the Pentagon is Just a Way to Transfer Wealth from the Taxpayers to the Owners of Defense Corporations... The same Owners Finance the Campaigns of the Senators and Congressmen that Write the Bills that Fund the Pentagon... So the Money Travels in a Tight Circle... and YOU GET NOTHING...
Step #4: Stop Funding Fossil Fuel Corporations. "U.S. taxpayers spend tens of billions of dollars a year subsidizing new fossil fuel exploration, production, and consumption, which directly affects how much oil, natural gas, and coal gets produced—and how much clean energy doesn’t." https://generation180.org/the-absurd-truth-about-fossil-fuel-subsidies/
Step #5: YOUR IDEA HERE! Email Me: gregvan (at) yahoo (dot) com
So Many Different Gods... and So Many Believers Loudly Proclaim that THEIR God is the One True God. That's Absurd! I, like 100% of the people on Earth HAVE NO CLUE if God is real or not.
Some people state that they know... but they are just deluding themselves... I don't mind them deluding themselves, but if they Kill people that are of different Religions... They are Crazy and Dangerous.
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| Inca Sun God - drawing by gvan42 |
and Then After Listening to The Saturday Night Alive for the Global Peace Tribe Show...
I Had a Dream:
We were walking towards the Entrance of the Los Gatos Library and there was a Thin Old Man dressed in a Small Bathing Suit ahead of Us. He pulled on the entrance to the Children's room and It was Locked... Disappointed, he turned around and I asked: "Are You Looking for the Man Who Works There?" He Said: "NO" and I Motioned towards the Main Entrance. We all Entered. He seemed lost so I asked: "Do you Need Help?" as I would ask any Lost Old Man... He Said: "NO" and then I asked again: "Can I Help You?" He said: "No. I'm Fine." and then we went on Our Own Ways. By That time it was Obvious to Me That he was Ram Dass and That it was a Rather "Heavy" encounter to Ask Ram Dass If I Could Help Him... a Meaningful Event... and I was Shaking... So we went downstairs and I went searching for a Book that I Has Started reading before (about Philosophy) - and on the same shelf was a large picture book of the Grateful Dead's Fare Ye Well Tour with four CDs (that were missing) and My friend asked me why I would want to check out that book and I said: "Too Look for Pictures of Myself." and then I woke up and Typed this Document... It's Best to Type it Up before I forget it... For Certain, I would have tried to help any Lost Old Man but It seems Important that I Offered Ram Dass Help in my dream. That's One Of His Main Teachings...
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| Pentagon or Pentagram? Visual Mantra - Just Looking at this will cause inner peace - Psychedelic Art by gvan42 |
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