10. “ALL THIS I AM NOT” AND “ALL THIS I AM”

 Yet another indication cannot be ignored. It also extends beyond the narrow framework, but since its content becomes visible within the observational context pursued here, it has been included in its sense perimeter.  In order to comprehend it, the following explanation must therefore be considered.

            In the foregoing, the polarity of origination and perishing and the culmination thereof in shapes of our world in two different forms of their interpenetration was conceived. The performance of the corresponding observational processes as the realization of concrete structuralizations was characterized as the modern form of meditation and at the same time its practice. The death-motive touched on thereby as an essential formative element of individualization is on the one hand indispensable for understanding the meaning of meditation, it can on the other hand not be fully consciously practiced without this understanding and therefore not be unfolded either in a fully valid manner.

            The death-motive entwined in all coming-into-being has its function within evolution indeed generally as a formation condition of every type of individualization. But since the general process of individualization reaches the fulfillment of its meaning in the human libertarian individualization, the death-motive only gains its full significance through the latter. The preceding observations have shown how the death motive appears within the human being. It became apparent in two ways, on the one hand as the unfoldment (decomposition) of the structured reality towards the complete formlessness of the purely perceptible under the influence of the human nervous-sensory system – on the other hand as the formation of mere mental representations, lamed conceptual derivatives devoid of their formative power. But now a third type of death-motive must still be conceived. For the aforementioned processes of destabilization, paralysis and perishing can only appear within the human cognitive process if they are observed. Without carrying out the observation that is focused on them they remain unnoticed. The latter is from the start, if it does justice to its task of objectively becoming aware, necessarily completely empty, since it would otherwise (as this indeed does occur by observing imprecisely) falsify the observed by subjective additions. This emptiness is always repeated anew in each observational instance, even though the succession of the observational attempts in the way presented here makes the observational progress possible by introducing conceptional formative tools. The emptiness of observational attempts is, therefore, true for every type of objectivity, it becomes apparent in its relation to the purely perceptible as well as to the ideational (the universals) and to mere mental representations (likewise with regard to their formation as well as to their observation, since both go back to the empty active attempt). If one becomes aware of this, then one catches sight of the mortality of absolute emptiness within the human being, without which there is no individuation, and of the fulfillment of the meaning of the evolutionary death-motive. This belongs to the meaningful events and experiences of modern meditation.

            The answer to the question as to how this dependence within the human being could arise leads beyond the scope of this examination. The point here was on the one hand to establish this experience, which with respect to the shock caused by it is incomparable to any other, as an observational fact. On the other hand, it was necessary to point to its sensemaking significance.  The question as to its origin could without a doubt only be answered with regard to the involution of all evolutionary processes. However, it would be frivolous to make only logical or borrowed statements about this that are not based on one’s own survey. A presentation dealing with this question in terms of an observational methodology would demand a special treatise.

            The absorption in the experience of death,  the origin of our activity out of nothingness, belongs to the explanatory content and sense of the meaning of modern meditation. The nature of the human being as such of bringing reality arising from death becomes evident. This is the current substance of life that is present at each moment yet remaining largely subconscious. In the experience of arising from death, the human being arising in that moment of life becomes aware of the revival through the spirit uniting with him. The gaze directed upon this becomes conscious of two basic meditative experiences (just as much epistemologically confirmed as experientially certain). One of them can be expressed in the sentence: “All this I am not”. It emerges from the realization of the absolute emptiness, the void that is at the same time absolute differentiation. The other one can be expressed in the sentence: “All this I am”. It emerges from the realization of absolute fulfillment that is at the same time absolute activity in becoming one with the spiritually active forces of the world. It constitutes the basis of the soul life of the human being. These two experiences are (graphically speaking) in the vertical direction of the freedom engendering dimension of humanity related to the horizontal direction of the form engendering dimension of the world (whereby the effects of the processes proceeding in various extensions are in turn interchanged). The erection of man towards his own being is intersected as it were with the expansion of the world in its abundance of forms. Just as human cognition has a share in the latter through co-creative devotion, so in the former the world of universals through essence imbuing affection.