Self-realization

All human relationships are containers of emotional life, but what are the structures underlying them Nathan Schwartz-Sal ant looks at all kinds of relationships through an analyst s eye. By analogy with the ancient system of alchemy he shows how states of mind can undermine our relationships - in marriage, in creative work, in the workplace -and become transformative when brought to consciousness. It is only by learning how to access the interactive field of our relationships that we can enter this transformative process and explore its mysterious potential for self-realization... 

Saraswati, Swami Satyananda. Sure ways to self-realization. Munger Yoga Publication Trust, 2002. 454p. 

The Book Of Change Is Considered the Oldest of the Chinese Classics. A Book of Fundamental Principles by Philosophers, Politicians, Mystics and Others. To Be Read As a Guide to Comprehensive Self-Realization. 

In the process of spiritual growth, many techniques have been used, such as prayer, fasting, study of scriptures, meditation, mantras, surrender to a Higher Power, and service to others. As far back in history as we can probe, the ingestion of various plants, such as the peyote cactus in America, certain mushrooms in many areas, and soma in India, has also been a means of promoting growth in awareness, called by some "Self-realization."... 

Our goal has been to attract members who are interested primarily in spiritual growth and who are willing to follow the usual disciplines and practices for such growth both as a preparation for the sacrament and as a continuing follow-up. We are well aware of the importance of other methods of Self-realization. We have found, however, that the psychedelic sacrament, when added to the spiritual armamentarium, can be of great value in the search for meaning. 

That which in the beginning may be just like poison, but at the end is like nectar, and which awakens one to self-realization, is said to be happiness in the mode of goodness. 

There is only the One Thing, The Celestial Fire, and we all have a part to play on its journey of self-realization. The Great Work is about following Nature and helping Nature in this unfoldment. The Celestial Fire is often termed The Divine Will. Our own Will is the reflection of this Fire which drives all of creation. Discovering our True Will or Purpose and fulfilling that purpose is the highest accomplishment of the alchemist and service to Nature. 

Ram Dass, formerly Richaid Alpert, who, along with Timothy Leary, experimented extensively with LSD, psilocyltin, and otlier psycliedeltcs in the 1960s Although an enthusiastic promoter ot psychedelics when he was on the faculty at Harvard, Ram DaSs later came to fed that frequent drug experiences were an obstacle to self-realization and that yoga and meditation were more valuable techniques. (I eter Simon ... 

In chapter 41 consider some issues of distributive justice. Exploitation is seen as a main flaw of capitalism, because it violates the principle To each according to his contribution." Although I do believe contrary to several recent writers - that Marx did condemn capitalism on the grounds of distributive injustice, I also believe that this was less important in his eyes than the lack of self-realization stemming from alienation. Yet when we turn to communism, issues of distribution also arise if we admit that... 

In connection with these views, I want to raise some questions. Why did Maix place so much emphasis on creation, as opposed to the more passive forms of enjoyment Did Marx really believe that each and any individual could achieve self-actualization through creative work at a high level of excellence If so, was he right Is this form of self-actualization compatible with the idea of having a broad range of activities 1 postpone to 4.3.3 the further question whether all individuals can achieve self-realization in this way, even assuming that any individual can. 

Market exploitation rests on exchanges that in one sense are free and voluntary, rather than forced. Marx argued, however, that in another and more important sense the selling of labour-power is forced. Hence there is a need to examine in which sense Marx understood the notions of freedom, force, coercion and compulsion. In 4.2.11 first discuss Marx s notion of positive freedom, or freedom as autonomous self-realization, and how it is related to the formal freedom of choice. In 4.2.21 consider the senses in which - and the limits within which - capitalism offers a freedom that was absent in earlier societies. In 4.2.31 first discuss whether... 

Smith has no inkling whatever that this overcoming of obstacles is itself a liberating activity - and that, further, the external aims become stripped of the semblance of merely external natural urgencies, and become posited as aims which the individual himself posits - hence as self-realization, objectification of the subject, hence real freedom. ... 

Communism for Marx was the unity of self-realization and community -self-realization of the individual for the sake of the community. The exact institutional implementation of that ideal remains elusive, both as concerns the system of production and distribution and as concerns the apparatus for political decision-making. In 7.3.31 offer a tentative reconstruction of Marx s Utopia, but 1 can hardly stress too much the difficulty of steering a middle course between vagueness and implausibility. By contrast, it is easier to make sense of his writings about the paths to Utopia. Between capitalism and the final form of communism we find both a political transition stage ("the dictatorship of the proletariat") and an economic transition stage ("the first stage of communism"). Of these, the first transition occurs before the second, if we are to take literally... 

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