In the frame of reference in which we are operating, precisely what is it that constitutes the definition of “self-transcendence?” It is the attempt to explore as fully as is feasible the objective social reality of our lives, with particular regard to the nature, content, and sources, of the discontent, unhappiness, and lack of fulfillment, that is present in our diurnal activities.
The second element of this activity is the cognitive construction of a prospective alternative existence which would fully liberate and empirically actualize our talents, aptitudes, and passionate creative impulses.
In addition to these efforts a crucial related endeavor, to isolate and identify those cognitive and behavioral patterns that we manifest that are responsible for the suffering we cause and the harm we inflict upon our fellow citizens, is an imperative task.
For it is through this examination of that which is absent in our existence that causes us great consternation, and the unleashing of our muse, our capacities, and our fervor, as well as those deficiencies of character and ethical deportment that provokes irritation and outrage among others, that we may embark upon a professional engagement that will sustain us. Moreover, it is these subsequent spiritual and psychological exertions which will liberate us from our imprisonments, and achieve a life of meaning, purpose, and an impact on those with whom we interact, that is salutary and uplifting.
When we complete this process does it become possible and imperative that we begin the effort to transform our lives and our actions to conform to ethical standards that were previously cited, in the initial portion of this commentary.
The final task is to initiate the labor to create those social, economic, political, and esthetic involvements, that will stimulate the fullest possible actualization of one’s capabilities and fervor, and by so doing significantly augment our sense of self-worth, joy, contentment, and personal tranquility.