religious naturalism includes a central story, a modern creation myth, to describe humanity and its place in the world. This story begins with the Big Bang and the emergence of galaxies, stars, planets, life, and evolution that led to the emergence of human beings. Taking this insight into the being and origin of humans, religious naturalists look to the natural world, as the source of human intelligence and inclinations, for information and insights that may help to understand and respond to unanswered philosophical questions such as : Why do we want what we want? Why do we do the things we do? What might we try to point ourselves toward? Furthermore, religious naturalists try to find ways to minimize problems (both internally and externally), to allow us to better ourselves, and relate to others and the world we are part of. When discussing distinctions between religious naturalists and secular naturalists, Loyal Rue said: "I regard a religious or spiritual person to be one who takes ultimate concerns to heart." He noted that, while "plain old" naturalists are concerned with morals and may have emotional responses to the mysteries and wonders of the world, those who describe themselves as religious naturalists take it more "to heart" and show an active interest in this area. History Core themes in religious naturalism have been present, in varied cultures, for centuries. But active discussion, with the use of this name, is relatively recent. Zeno (c. 334 – c. 262 BCE, a founder of Stoicism) said: Views consistent with religious naturalism can be seen in ancient Daoist texts (e.g., Dao De Jing) and some Hindu views (such as God as Nirguna Brahman, God without attributes). They may also be seen in Western images that do not focus on active, personal aspects of God, such as Thomas Aquinas' view of God as Pure Act, Augustine's God as Being Itself, and Paul Tillich's view of God as Ground of Being. As Wesley Wildman has described, views consistent with religious naturalism have long existed as part of the underside of major religious traditions, often quietly and sometimes in mystical strands or intellectual sub-traditions, by practitioners who are not drawn to supernatural claims. The earliest uses of the term, religious naturalism, seem to have occurred in the 1800s. In 1846, the American Whig Review described "a seeming 'religious naturalism'", In 1869, American Unitarian Association literature adjudged:"Religious naturalism differs from