----- Original Message -----
Sent: Wednesday, May 18, 2005 11:26
Subject: [Meditation Society of America]
Spiritual Humanism - an aspect
Humanism proposes is that none of these qualities are not already
present as either realized or unrealized potential within human
nature. We are as much capable of Love and compassion, Intelligence,
Wholeness and Nonduality as what has been ascribed to our
Curious who is this "we" that is
being alluded to?
profoundly human qualities, and once liberated from their 'godliness' they
could become manifest as nothing other than human potential and
human living reality.
Such a truly Humanistic view of the complete
fulfillment of human life serves our deep quest for spirituality in a
practical and self-evident way. Instead of starting our investigation
from the point of view of God as the Perfected One, we remain realistic and
look at our lives from the point of view of our suffering, discontentment,
unfreedom and confusion, and follow the Buddha's advice
as suggested in the four noble truths.
The Buddha admits that there is suffering in the
world - which means , to some or other degree we are all subject to, and
have the potential for, suffering. Having realized the depth and
profound subtlety of this aspect of our humanity, he then takes the
cautious route and advises us first of all to look at the causes of our
suffering, before we attempt to project answers to relieve us from our
In other words, the Buddha takes the humanist
view. He rejects all metaphysics, including the separate self-sense and
any notion of the Great Other as nothing other than integrally part of our
human suffering and confusion, and instead proposes that we start afresh and
look at what we do to ourselves which brings about our suffering. This
is also the view of Spiritual Humanism which I explore and describe in
detail in my book: Spiritualtiy Without God.
Spiritual Humanism therefore proposes that before
we project as some kind of revealed truth all sorts of Ultimate notions about
the nature of human existence, we first accept our suffering as
Since suffering is a suffereing only
to a sufferer,..............what you are suggesting is that the
"sufferer" is to be taken as real?
and explore what it is we do that makes us
suffer. And this exploration can only take place in the context of our
humanity. As I said before, our suffering is not
a Metaphysical problem. It is a human problem, and needs to be
looked at from a human perspective. This is why self-observation and
self-understanding form such integral parts of the meditative and
contemplative practices I describe in my book. If unenlightened living is
based on a series of errors or false perceptions, (leading to the notion
of illusion or Maya) no movement towards clarity is possible until the
identification with these uninspected aspects of ourselves have
been fragmented and eradicated through insight, and other forms of
How about a suggestion Moller, that there is never a movement
towards clarity, irrespective of whatever work inner or outer that gets to be
That the so called movement to clarity,............even the
state of total clarity................. is yet another halo that the
sense of the entity creates around itself.
Spiritual Humanism therefore makes it absolutely
clear that work is to be done.
Doing gets done, but is there a doer of the
It is only to a sense of a doer,............ that doing is
"work to be done".
How we go about it is of crucial
importance, because if we are not cautious, our work may soon turn out to be
nothing but a strengthening of the very delusions we are attempting to gain
insight into and free ourselves from. Our task is to find ways which
will free our being from the main cause of suffering ie the separate
self-sense, (in all its various manifestations) without strengthening
That there is someone to be freed
from suffering...........is the very root of the sense of
That there is someoen to be freed from bondage,
.............arises from the premise that there is someone
And the very attempt to free, is the perpeuation of the
apriori assumption of the existential reality of the
Round and round the self-created, self-sustained,
And this quite possible. We need
only to allow ourselves to be sensitized to this possibility and not be
intimidated by those who are adamant that any work within the relative is
fruitless since it can only be from the disposition of the 'I' and therefore
of necessity counter productive.
Not really counter- productive, but really as effective as
trying to pick up yourself by your own boot-straps.
You may no doubt see Samadhic colours, enlightened stars
floating about,................ on account of having busted a blood
vessel or two, in the attempt.
But sooner ot later the absurdity of
And no doubt there are experts and graduate schools where
techniques and methodologies of handling boot-straps are
Even successes of having hauled yourself up by your own
britches....... claimed and advocated.
Once we are free from the God-notion, we have
only our humanity to fall back on.
And the notion of humanity
And in truth there is nothing suspect
about human nature. In potential, always ready to become our living
reality, it is all here. Nothing holds us back but the
delusions we have about our natural condition. And integrally part of
these delusions are not only our gods and saviours, but our uninspected
attempts to deal with the problems facing us - attempts we have come to know
as our religious and spiritual traditions. To be truly spiritual is to
be truly human.
To be truly spiritual is the apperception that there being no
such distinction as "spiritual" and "human"....
....the very concept of the state of spirituality, either
.......is just another conceptualizing.
Did you know the term spiritual comes from the Latin root
Which means breathing.
The ethereal connotations are mere
Just some few cents