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Updated: May 29, 2025


Four aspects suggest themselves to me as worthy of special consideration, the mental, the moral, the social, and the religious. The Mental Aspect of Self-realisation. There are two features of the process of self-realisation, on the importance of which I cannot insist too often or too strongly.

Therefore knowledge of God will show itself, principally and chiefly, though by no means wholly, in dealing aright with one's fellow-men, in being rightly disposed towards them, and in doing the right things to them. I have found it convenient to disconnect the moral from the religious aspect of self-realisation. We can now see that in the last resort the two aspects are one.

Of course, it was the life of organic nature which first suggested this notion to Schelling. An organism is a self-moving, self-producing whole. It is an idea in process of self-realisation. What was observed in the organism was then made by Schelling the root idea of universal nature.

Nichol, in one of her immature efforts at self-realisation, spent a few years as the wife of a high French official, ere marrying, that is, the late lamented Nichol another unsuccessful venture. A whim, a freak? Or did they plague her into it? If so, I suspect they lived and died to repent their manly persistence. She could grind any ordinary male to powder.

That perfect self-realisation is not merely dependent upon, but is union with God, at its beginning, throughout its course, and in its final consummation. And the life of self-realisation or holiness, which is the life of union with God, is eternal. Eternal life is not, as in the popular idea of it, an endless and wearisome prolongation of mere existence.

I admit that in far too many of our schools the teachers, through no fault of their own, are what I may call machine-made, and that they are engaged in turning out machine-made scholars, some of whom in the fullness of time will develop into machine-made teachers. But there is a way of escape from this vicious circle, the path of self-realisation.

The Church can only retain, or rather, perhaps, we ought to have said can only enter into her power through self-realisation. Here is need for a systematic educational work, and, should it be left undone, we must not be astonished if our members wear the bonds of their union lightly, and easily find ways out of a fellowship whose true significance they have never understood.

And if this is to come to pass, self-realisation must be made the basis of education in all our schools. What it has done for the children of Utopia, in the way of developing their communal instinct and making their school an ideal community, it is capable of doing for every school in England, I might almost say for every school on the face of the earth.

The soul therefore is what we make it; the spirit we can neither make nor mar, for it is at once our being and God's. What we are here to do is to grow the soul, that is to manifest the true nature of the spirit, to build up that self-realisation which is God's objective with the universe as a whole and with every self-conscious unit in particular.

The dream, then, of leading the children of England the children of the "masses" as well as of the "classes" into the path of self-realisation, is not so widely impracticable as to convict the dreamer of insanity. And if we could realise the dream, if we could go but a little way towards realising it, how immense would be the gain to our country!

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