Spiritual Humanism

Astronomers discarded first hand visual observations, because each observer measured a star's transit as occurring at a different time. Physicists soon followed them, so that now instrumental measurements are the only data that physics and astronomy accept. The theory of evolution followed them in that physicalist mode by accounting only for the physical survival of organisms. That is why their sciences deny the existence of anything of a spiritual nature. This little book examines their theorized big bang beginning, and the physicalist theory of evolution, in the light of the newly measured human consciousness, through whose thinking processes both of those sciences arose. Spiritual humanism aims to provide a nondogmatic faith in humanity, and in principles which place human beings, their values, their thinking, and their enspirited consciousnesses as central to creating all of our sciences. The spiritual aspect arises especially from our consciousness which allows us to reflect upon what is in our awareness. The qualities of our awarenesses and consciousness are explained by the anthropomorphic theory of human perception which attributes human qualities even to our senses.

The book suggests that consciousness places us in a realm of being beyond the physical. Though our physical brains are proposed as the basis for that consciousness, the outcome in consciousness creates a spiritual quality in human beings. Spiritual humanism, accordingly, is concerned with human beings, and is centered entirely in this human world rather than in any other. Thus a non dogmatic spiritual humanism for fostering the potentialities in human beings in this world is what this little book means to provide.

The experiences of the young Helen Keller show how consciousness becomes the basis for disinterested interests: the ability to be deeply engrossed in something unrelated to our own self interest. That disinterested interest, is what lies behind our engagements with the arts, the sciences and our religious aspirations. The assumption of an entirely physical origin for the physicists' theoretical big bang along with Darwin's physicalist theory of evolution are criticized, because both methodologies preclude finding anything of the spirit. A reinterpretation of what follows from these critiques, and the positive formulation of the humanist science of anthropomorphic optics and its implications, are what the book provides.