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.
From every point of view, then, and above all from that of Religion, the path of self-realisation is seen to be the path of salvation.
For it is the only scheme of life which enables him who follows it to attain to knowledge of God; and knowledge of God has, as its necessary counterpart, a right attitude, in general towards the world which surrounds him, and in particular towards his fellow-men.
But is it possible, within the limits of one earth-life, to follow the path of self-realisation to its appointed goal?
And if not, will the path be continued beyond that abrupt turn in it which we call death?
The respective attitudes of the two great schools of popular thought towards the problem of the grave, are in brief as follows.
The Materialists (or Naturalists, as they miscall themselves) believe that death is the end of life.

The Supernaturalists believe that one earth-life (or even a few years or months) of mechanical obedience to supernatural direction will be rewarded by an eternity of happiness in "Heaven." But those who walk in the path of self-realisation, and whose unswerving loyalty to Nature is rewarded by some measure of insight into her deeper laws, know that the goal of the path is infinitely far away, and in their heart of hearts they laugh both the current eschatologies to scorn.

And the higher they ascend, as they follow the path, the more vividly do they realise how unimaginably high above them is the summit of the mountain which the path is ascending in spiral coils.
The Utopian experiment, humble as it is, can, I think, throw some light on these mighty problems.