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	<title>Spiritual Humanism</title>
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	<description>The Humanist alternative to conventional spirituality</description>
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		<title>INTELLECTUALISM AND  REALITY- CONSIDERATION</title>
		<link>http://spiritualhumanism.co.za/content/?p=140</link>
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		<pubDate>Thu, 03 Jun 2010 12:35:55 +0000</pubDate>
		<dc:creator>Phil</dc:creator>
				<category><![CDATA[Home]]></category>

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		<description><![CDATA[(From my book: Spirituality Without God)
The path of self-transcendence is fundamentally characterized by the recognition and transcendence of all aspects of limitation on our being. Where there is a sense of ‘self’ to be transcended, there is limitation. And where there is limitation there is resistance. The separate self-sense is an ongoing process of resistance [...]]]></description>
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		<title>The Quest for Human-centric Spirituality.</title>
		<link>http://spiritualhumanism.co.za/content/?p=138</link>
		<comments>http://spiritualhumanism.co.za/content/?p=138#comments</comments>
		<pubDate>Thu, 03 Jun 2010 12:34:12 +0000</pubDate>
		<dc:creator>Phil</dc:creator>
				<category><![CDATA[Home]]></category>

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		<description><![CDATA[(From my book: Spirituality Without God)
The concept of God as the Great Other has existed in the human psyche for thousands of years.  It manifested in many different forms and dominated and controlled our lives ever since it appeared in the human mind as a projection of our highest moral and ethical ideals. No other [...]]]></description>
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		<title>COMMENTARY ON NISARGADATTA</title>
		<link>http://spiritualhumanism.co.za/content/?p=136</link>
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		<pubDate>Thu, 03 Jun 2010 12:32:16 +0000</pubDate>
		<dc:creator>Phil</dc:creator>
				<category><![CDATA[Home]]></category>

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		<description><![CDATA[I was reading from Nisargadatta&#8217;s book, &#8216;I am That&#8217;,  this morning,  and stumbled upon these interesting and profound few lines:

Nisargadatta: &#8216;You are on the level of mind. When the &#8216;I am myself&#8217; goes, the &#8216;I am all&#8217; comes. When the &#8216;I am all&#8217; goes, &#8216;I am&#8217; comes. When even &#8216;I am&#8217; goes, reality [...]]]></description>
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		<title>From ‘self’ to ‘Self’?</title>
		<link>http://spiritualhumanism.co.za/content/?p=134</link>
		<comments>http://spiritualhumanism.co.za/content/?p=134#comments</comments>
		<pubDate>Thu, 03 Jun 2010 12:31:30 +0000</pubDate>
		<dc:creator>Phil</dc:creator>
				<category><![CDATA[Home]]></category>

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		<description><![CDATA[In the Hindu traditions we find two fundamentally different notions of  ‘self’.  There we have the little, or lower self, ‘jiva’, and the Higher Self , ‘Atman’.  In other spiritual traditions we also notice how these two concepts have established themselves in the minds of mystics and non-mystics alike. And because of [...]]]></description>
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		<title>SPIRITUAL HUMANISM &#8211; Transcending the rational/scientific model for human well-being.</title>
		<link>http://spiritualhumanism.co.za/content/?p=19</link>
		<comments>http://spiritualhumanism.co.za/content/?p=19#comments</comments>
		<pubDate>Tue, 26 Jan 2010 16:52:27 +0000</pubDate>
		<dc:creator>moller</dc:creator>
				<category><![CDATA[Essays on Spiritual Humanism]]></category>

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		<description><![CDATA[It would seem not unreasonable to suggest that for the Humanist movements to arrive at the most realistic comprehension of reality, which of necessity has to include the human condition as such, the full spectrum of human potential will have to be engaged for such an enquiry to be comprehensive and truly representative of human life. No movement towards a  penetrating and integral understanding of life can take place in the context of a limited, and self-limiting, definition of the human condition.  To consider reality in the fullest way possible, the human spirit of enquiry has to be set free unconditionally for it to engage itself at all levels of investigation, both outwardly and inwardly:  outwardly in how we see and experience our world; inwardly in how we view and experience ourselves. 
   To view manifest existence as a scientifically verifiable series of objects, and successful human living primarily as a consequence of pure reason, is to limit and condition human experience within a philosophy of scientific rationalism which ultimately cannot deliver on humankind’s never-ending quest for integral living.  Yet, this seems to be the position held by many within the Humanist movements worldwide, and more pronouncedly so by those who consider themselves Secular Humanists.
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