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Topic: Daily Quote from: Spirituality Without God
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Daily Quote from: Spirituality Without God
on: October 11, 2011, 18:58


Herewith the next quote from: SPIRITUALITY WITHOUT GOD Chapter two: Spiritual Humanism: The Quest for Human-centric Spirituality.



…And it is at this juncture where we notice the uncompromising position of Spiritual Humanism relative to the humanist ideal: to be a humanist is also to be a non-dualist – not as a mere philosophical proposition, but as a person, in and as whom non-dualism begins to manifest on an ongoing basis. There can be no true Humanism without the reality of the non-dual truth of human existence to inform and sustain it. On its deepest level the human spirit is both founded in, and an expression of, the experience of the non-dual truth of every living moment. Thus the term: Spiritual Humanism.

Without God, we are thrown back onto ourselves, and this could be seen as potentially one of the most creative developments in human history. For once many of us find ourselves in a position from where we could discern about these matters for ourselves and to discover who and what we really are without fear of persecution and public ridicule. Spiritual Humanism suggests that at the most subtle level of human experience a natural state of non-dualism becomes self-evident. This is not something ‘we’ merge with. It is also not some Primordial mystical condition or a God eternally existing in mystical space to which ‘we’ return. Rather, it is simply that which remains when our inner sense of fragmentation and separation has been transcended through right practice and integral living. Here, inner and outer no longer appear as two separate states of observer and the observed. In wholeness no clear distinction can be made between the content of awareness and the awareness of content. The two are self-evidently one undivided and intelligent process of present arising.

And the most vital aspect of the uncovering of non-dual living is how this manifests in our ordinary human situation as love, charity, compassion, pure emotion, sanity, intelligence and psychological well-being. This is why non-dual living is so important for the facilitation of the full expression of the humanist ideals. These truly humane qualities cannot generally manifest in the noise and turbulence of the fragmented ‘I’-conscious state, driven and informed by conditioned thinking and feeling. We can neither believe nor reason ourselves into the full expression of holistic living. We can only create the conditions necessary to allow for its gradual unfolding.

This is why it is important that we attend to every aspect of our lives where we habitually and unconsciously fragment the truth of the living moment through conditioned mental and emotional responses to the challenges facing us. Our bondage is a subtly woven web of inner misapprehension and confusion. We believe so many things which contradict the reality of our living experience, and project so many thoughts onto the simplicity of the living moment, that we find it difficult, if not impossible, to discern projected and transferred ‘reality’ from the real movement of life itself.

Should it therefore be our deep, abiding passion to live with what is real, rather than our projected view of things, we would do well to refine our search into how we function as disturbed and self-contracted human beings to the point where our investigation becomes as subtle as the nature of the confusion we investigate. Only when the intensity and clarity of our enquiry meet the functional, but limited, intelligence inherent in our state of confusion, measure for measure, does the possibility of freedom arise. Before then we will remain absorbed in the clutches of our self-created, destiny-creating vision.

We are the path we will have to walk. There is no easy way out of the net of human-created suffering which we alone have woven and which we alone could undo. Few have achieved this, and, as we have seen, the reason for our inability to break free lies not with the integrity and natural ability of the human spirit of enquiry, or the natural intelligence within our human potential, but rather because we have neither been sensitized sufficiently with regard to the nature of our problems, nor been afforded with constructive and appropriate ways to deal with these. We are faced with a human dilemma, and we alone can transcend the problems we have created for ourselves. Our Gods, in whichever form, have proven to be of little help. ….

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