9. CONSCIOUSLY PICKING THE FRUITS OF SELF-REALIZATION

Concerning this, some more supplementary remarks must be brought in.  From the foregoing, it emerges that the origin of the true human being by means of the meditative realization of the subconscious processes of today’s objective consciousness can only proceed rhythmically as the pendulum swing of our activity between percept and concept, between the sensible and the spiritual world. Someone  m e r e l y  observing performs this process subconsciously, only the one becoming aware of it first fulfills its meaning and consciously picks the fruits of self-realization. From the spirit dying in the revival of the sensible world, we are always creating new impulses of revival in the spiritual world that just wrest the impetus for an upswing out of the dying sensible world away from the dying spirit. This rhythm, in which origination and perishing are intertwined in a twofold manner, is substantiated by the relationship between the percept and the concept. For introspection shows how the spiritual world shapes the sensible world. To the entities that are shaped within the total reality belongs also the human body that in its nervous-sensory system  (precisely because of its decompositional activity) is natured in such a way that it makes the reconstruction of reality for cognitive man possible as his co-creation and through this co-creation the self-creation. Our physical body however is natured in such a way that it only grants us a portion of the full scope of self-creation. Through our abilities, we are, after all, connected to certain realms of the spiritual world and through our destiny (to which also the endowment with a certain bodily organization belongs) we are integrated in a certain way in the sense world. However, since we formulate through the process of individualization a certain form of realization of our own being within the spiritual world, we predispose thereby in the latter due to its coherence the pre-condition of the supplementation of the as yet fragmentariness of our being.  This means, however, that a new body and with that a new destiny is predisposed within the spiritual creative forces of the world. For thereby the objective starting points are given for the progressive perfectioning of the preceding fragmentary individualization.  This new destiny ties on to the traces that our co-formation of a previous destiny in the ground of reality has left behind. It is after all the process of complementation that he who is now co-creating his new destiny has precipitated through the self-creation of a previous destiny and who now sets it himself as the task of a new self-creation.

            What has been briefly indicated here, would require further treatment. This would lead however beyond the framework of this treatise into the field of general anthropology. Yet at least an indication was necessary to the effect that from the insight into the nature of meditation also emerge other insights into the nature of human destiny and reincarnation of the human spirit. The indication ought not to fail that the modern meditative practice develops an awareness of destiny and reincarnation in conformity to the meaning of this practice, to the realization of the destination of the human being.