Stefan Stjernberg.com

Seen from the absolute ground within us, from its lack of self-awareness, and the original knowledge and insight that emerges from it, the ego as a reference to it is about self-deception. About its ability to distort our mental actions through the person it has invented as a version of the content of consciousness to which it has limited itself. Beyond that, and from the pure ground from which they originate, several similar personalities manifest that have nothing to do with the ego, or with the person who acts as its substitute. But which have the same formless mental appearance as it has, which manifest the original connection to the knowledge and insight that emerges from this absolute ground within us. Since they originate in it, they assist and guide us away from the normal functioning of the ego and its relationship to its representative personality and the conflicts it presents us with in their encounter with our meditative reality. Which means that we are also characterized by the ongoing deal we have with how we meet our indulgence in relation to the guidance we receive beyond the ego, from the expansion of consciousness that it entails, and from the experience of being overwhelmed by it and the defenses we destructively stage our fear of this with. Something that habitually happens all the time in the world around us. It’s not something we’re just exposed to from our surroundings. It’s something we’re constantly passing on from within ourselves. We just hand over what we by indulgence ignore in ourselves, and see our own mental activity through others, for them to act out in our place. The world is not the problem. We are. For this reason, I can assume that the characters that are formed from this original absolute ground of being, in all its various guises, like our dieties and spiritual beings, are not arbitrarily scattered around us. That they arose without context and for unfounded imaginative reasons. They have acquired their properties and forms as our mental content causes our consciousness to expand from the help and insights we receive from them in their relationship to the clarity that arises through them from the absolute ground within us. It is about mental health and development. About maturity. As this content seeps into our consciousness without overwhelming us and making us destructive, or insensitive and hostile to its relativisation of our ego, since this makes us coming into conflict with ourselves and with this mental content in others.

Meditation has the same effect on us as on a Noaidi or Tietäjä when he puts himself in his relationship to the underlying mental world and activity whose content and essence affect us with its presence. In meditation we also traverse this ground of being and communicates with its formless assistance. It emerges in an obvious and experienced separation between the body and the mind, from a perspective of the spaciousness of an inner nothingness, its absolute foundation and inherent clarity. A difference between the elation and the traditional way of reaching there with rapture, is through conscious participation, identification and by our and others experiental obsession, or through meditation depending on the extent of a deepening of our life experiences. How much of our mental content that has been experienced and meditated on before. The more we have done it, the more natural it becomes to experience the greater extent of our mental activity through self-observation and meditation. With the help and guidance of our inner person and his counterpart, as long as we also maintain our mental balance, we can transgress to the underlying foundation within us and back into the experienced separation that it means between body and mind both during meditation and in our everyday lives, through how we relate to them, their enlightened qualities and inherent influence over us.

To refer to the mind by its content is to miss the experience of our mental embrace and the source of its original outlet it encompasses besides our reactions to it. We confuse our mind with our instincts, and with the properties of the body that our sensations and our impressions provide our perceptions with. But none of this refers to the mind in itself. Only to its content and the functions we use when interpreting our impressions, or the conditions that emerge from that content within us and in people around us. It is this spatiality we use to releate to each other, and to our world. Not its content. That is what we use to reference it. But to experience the original spaciousness and its source separated from the body is to go directly to how we relate to ourselves, to the spatiality behind its content, and all our behaviors in the forms of how we encounter them with our behavior, and not to how we or someone else is missing out on this relation to it by labelling its content. It is these mental forms that we react to and separate out from the body in its confusion with the mind so that the body and the mind can become separated by the spatiality with which we relate to its content. In practice as women in their various guises we use in relation to each other and to ourselves within ourselves. Absentmindedness or endless blather is often the unconscious and undeveloped relationship to how we relate to them within ourselves and with this spaciousness to others. In a traditional sense of old Sami conceptualisation of it, this refers to experiences of the development of a conscious relationship to how we relate to each other and the world around us by Rádienáhkká, and to the realm of Rádjenáibmu, where she is unified with the supreme insight of Rádienáhttje.

The world as the content of the conditioned flow we call consciousness is mostly just polluting our minds with garbage. Seemingly completely out of touch with the unconditioned source that has its inflow into it. I have dealt with these impurities exhaustively long ago. But of course it exists as a constant reminder right in front of me all the time. It completely ignores the absolutely inviolable foundation within us with its desires and the resentment that it spreads around like a bad smell it wants to get rid of. I look at the collective consciousness, observe and choose away the social convention it uses to hide its underlying purposes. I focus instead on the perspective beyond what has always existed within me, which includes both consciousness itself, the senses of the body, our perceptions, sensations and reactions that this perspective of emptiness makes me look at from a distance, and instead choose this absolute foundation whose spatiality rests on the self-regulating function that my mental balance uses in relation to the processes within me to whose original state I choose to relate, instead of me in a confused way letting myself be absorbed in the expectations, the resentment and the desires that make me drift around within myself when I allow myself to be infected by the bad smell that other people’s mental garbage generates. I have my own to pay attention to and take care of in their relationship to the absolute foundation within me, and in whose presence the morality that is in it becomes inviolable in its authenticity. Being human is what we may become, not something wrong or even given, it is something we are initiated into and trained to be from the spaciousness of the absolute foundation within us. Otherwise, we just hide behind labels, social conventions, euphemisms, and distortions of the experiential reality that makes us feel authentic. We behave erratically and incoherently towards our surroundings as if we lack contact with and support from our inner sources, which are the ones that help us regain our inner balance when we need it.

Meditation and self-observation make the perspective that exists between what our bodily senses perceive, our consciousness, our sensations, perceptions and reactions, widen and occur more and more frequently. Through the spatiality that arises in this space, we begin to perceive that the relationship we have with our body, with our consciousness and our sensations, they have certain conditioned themes that without our conditioning of them, also have their own mental origin. Whose states generates the processes we end up in when they emerge within us. If we do not just react blindly to them, but observe them, it allows us to begin to perceive how they have been conditioned and made us react to their content in a subconscious way, and based on our personal history that arose from our previous experiences of our relationship with them, because before they can be made conscious and regain their original properties, they are perceived through others. From there is also formed the distortion we carry with us when we encounter them within us, which occurs if they have been ignored by the environment we transmit them to. This space is the absolute foundation we have within ourselves, and from which we relate to our mental content. To our relationship with the body, our senses’ mediation of it, the stream of conditioned content of consciousness, our perceptions, sensations and reactions. If this relationship is disturbed by an environment that itself, due to experiences in their personal history, has abandoned it, we lose the unconditional authenticity with which we relate to each other, and with the language and references we personally use to describe the impact and influence it has on our lives and the world around us. As long as we are overwhelmed by our impressions of our senses that relate us to the body. The contents of consciousness, our sensations and reactions, or not even perceive them, we cannot observe how the influence they have causes us to react to them in a certain predetermined way. Not as mature attentive people in constant relation to the equilibrium of our mind, but as sons and daughters of this content as it once shaped our earliest relations to that within us. When we then encounter it, we adapt accordingly, and request or rely on someone else to restore our inner balance for us. We do not see how we have superimposed our inner parental figures, our inner person and his counterpart with the conditioning, cultural and social customs by which they have been distorted.

Very few people today have a developed language for our mental life and therefore do not know how to express it. Using old expressions used in religious contexts without a connection to real experiences does not help because they do not refer to our every day experiences, to our interpersonal social and cultural lives. Academic concepts, facts, and terms do not help us either, because they try to create a permanence in relation to our consciousness that it does not have in itself. They just become empty labels, headlines and perceptions that does not describe our deeper experiences in any way. If we do not develop a language for its experiential content or obtain it from an environment that can convey it, we become stranded within ourselves, drifting aimlessly in our minds, without access to that within us that we need to be able to maintain a conscious approach to the function that our mental balance gives us in our self-observation when we are confronted with our absolutely basic mental parts, without confusing them with others. But instead observe it, and our reactions to its origins, to that which created their states and its processes within us in the first place. One look at our world tells us something about what it means if we have not developed it.

First we experience the psyche as an intangible sense of a wholeness, in a kind of oceanic rapture, in innocent happiness transferred to the opposite sex. To nature and a place in itself. The girl within us becomes the girl outside us. Nature as an adult woman and as a partly unforgiving and cruel reality is completely unknown to the still unsullied girl’s exalted state of gentleness. With our sexuality, our instincts bring her into a new context. The embodiment of her makes another woman appear next to her to stand by her side. The threshold woman. We become painfully aware of our surroundings and the needs and expectations that it transfers to us. An intense sense of moods arises that we cannot define at first. But which we must confront instead of just blindly reacting to them like a child. We begin to observe their content and what kind of impact they have on us. In themselves, they transform into states whose processes we interpret in our self-observation and their influence on us. Then another woman also appears who assists our inner person in its relationship to the still young woman within us, which creates a feeling of security in an inner context for her. She establishes an original feeling of individuality in the separation that is experienced in the relationship to the body based on its relativization of the former oceanic innocence. When it is established completely and fully, another woman appears who fiercely challenges her and questions her conventional values, and the too naive morality that previously assisted her in her life within us. It has a too conditioned relationship to the surrounding world in which the inner experience of it takes place. She makes her stand up for our interior life. As she demands a more individually formulated relationship to it. Not only the conditioning that she has been innocently provided with, but with her own formulations of the experiences she has had for a long time in relation to an unforgiving surrounding world. Without losing her true origin and herself in it. She will then be crowned with a leaf wreath by the woman who conveys the constant cultural flow of conscious content that she has previously partially ignored. Which we celebrate every year on Midsommar Eve. In Sami tradition, wreaths of leaves were hung from trees in her honor. She will then experience the direct relationship that it is to nature itself, to the qualities and values ​​it embodies in itself in direct relation to her. Unconditionally and in the experience of the larger whole she creates in her embodiment of both the reality of the body, and the relationship to the mental reality she has struggled to come to terms with for so long. The elusive reality of unpredictability and her reactions to it that she has now identified, that form the mental structure that she could previously only guess at through how it has affected her through the whims she has previously acted on immediately. Through the underlying perspective that is crucial to our presence in the self-observant and meditative sphere of attention that she has used, she has learned how to relate to the inner parts of the mental scope she now refers to, and the constant phenomena, whose processes and states she conveys a relationship to from the mental interior we see as the soul of the world. On a personal level, this is the older original layer of traditional mental content within ourselves that we see in women through how we relate to them. Mirrored back to us as our Sami goddesses, and life with our Savio families. Something that we encounter in our desires and expectations of how well they correspond or conform to the qualities we superimpose upon them, formulated through the perceptions of women that this content creates in us, and the mental states that they give rise to in our consciousness when we cannot differentiate our reactions to an actual woman, from those that we have within ourselves and that make themselves known to us when we experience them separately from each other and not as a single materialized psychic reality of oceanic rapture.

By pure chance I found myself in a relaxed state of waiting with no set end time. On a whim I transformed it into a kind of walking meditation in which I became clearly aware of my body and its functions both while walking, and in moments from my personal history that emerged with accompanying content in my consciousness. From this background perspective as I began to observe the content that arose before me, one thing became very clear. Going beyond the body, consciousness, our perceptions, sensations and reactions is historically often called mysticism. But it is different today. It is the pure experience of the perspective that is the psyche’s own background we move into during self-observation. The mental space that is between everything and everything is also a part of and from which insight arises. In it we perceive the original pure authenticity that seeps out of it as our absolute basis of mental stillness, presence of mind and balance. Which deepens and clarifies our direct relationship to the body and the instincts and functions it conveys in the distinction that exists between it and the states and processes that do not belong to it. It becomes obvious how between them we mix the functions of the body with our mental activity in a way that confuses us so that we culturally mistake mental traditions for religious ones instead of psychic processes and states when we imagine them in a bodily sense. Which is naive from this kind of meditative self-observational perspective. The body, its functions, and our instincts are mixed with our reactions to mental processes and states that we then transform into body by materializing them. We give our mental activity bodily attributes, and we materialize our reactions to them. No conscious distinction is experienced between body and mind. Everything is the same. Our instincts and our sexuality that we experience in the lower back and seat are perceived mixed with the elevated states that go beyond the head and the raptured energy that we absorb from there. They do not meet in the center of our body, in our chest as a union between body and mind. Through what causes the experience of it through their various points of connection. Which are body and not the absolute ground from whose perspective we observe it. We just use the embodied world to visualize the content that arises in the psychic background that we observe from this absolutely fundamental perspective. But it is not body, and not experienced through the sense organs of the body. It is pure mind and the activity we observe of its nothingness as this perspective pendulates back and forth between body and mind.

The experience of the first emergence of consciousness when it is awakened, if it is connected to a place, is extremely important as it unites the psychic totality, its perspective and content with that place, and with its content as an embodiment of this totality as nature itself. It will form a whole for the content we then absorb in the continuation of its outflow into consciousness by then separating it from objects in the whole that we experience by physically living it out in a safe way and in the original place of the emergence of consciousness. An interruption here involves a cognitive distortion of our senses and causes us intense psychological suffering that can prevent the continuous emergence of the content of the original whole that consciousness is set to discover. For the original whole accompanies us throughout life and relates us to the structural expansion of consciousness that we have to confront and come to terms with if we are also to find the background and perspective that the absolute foundation within us conveys as the first, original totality from which everything arises, from the standpoint of consciousness. We need an active and explicit way of referring in a social and cultural sense to this content, to our reactions, and what our encounters with it look like. We may otherwise become disoriented and even delusional, confusing our reactions of the content of our mind with that of others. For we will always encounter our inner family there. The human being within us in his communication with the ongoing process that it entails with the source in the original totality and the absolute foundation within us. But also his contrasexual counterpart in its mediating role to the whole and the states and processes that occur in it, and the affinity and the contexts it creates to nature itself beyond our social and cultural habitual behaviors. The relationship to our inner person is like that to a child, irrational and incoherent in relation to the whole of which it is a part. Which it should also be in controlled forms so that we can meet and speak with what seeks expression in our consciousness. At first we do not experience that directly but through our inner cultural mediators of the content for which consciousness is an outlet through our biological parents, before our inner parents become clear to us in their relationship to the person within us and his counterpart. This leads us to understand that the Sami Saivo in a traditional sense is not something invented, something we just say, some kind of label, but something we really encounter and will be forced to come to terms with when we have gone through the conditioned layer that hides it from us before it can be experienced directly in our own relationship to its content. Only then may our constant preoccupation with our background and personal history subside, together with its opposite we oscillate towards when we try to escape confronting it or compensate for it, if we have developed the meditative inner mental balance that our self-observation requires of us. It is also through our inner family, our Saivo family, that we discover our true psychic community with others on a personal level, and in the environment we find ourselves in. How both their and our own relationship to an approximation of the original whole and Saivo looks like. In their relationship to this inner family and how our conditioning has functioned as our personal relationship to it. Both to Saivo, and to the social and cultural environment that our conditioning has to the absolute ground of authenticity that separates our inner family from what conditioned it and then leads us to the totality whose content, states and processes that are encompassed by the whole that mediates and forms the underlying psychic structure that we constantly formulate on the path that our life takes, in participation with the development and the growth of our consciousness to which it has its outlet. The disassociation we experience in others between them and themselves in relation to us, and to our surroundings, is the separation we all perceive when we have either lost contact with it or have not yet developed the psychic perspective that the absolute ground within us provides us with. It is from this perspective that I understand that the original place of consciousness’s first experiences of the absolute ground within us and nature itself is so significant. We constantly return to it. It is the first time, where everything in it spoke the same language and communicated with everything in it. Which corresponds to the existence of the psyche’s original relationship to all parts of the structural whole from which consciousness, after it has awakened, seeks an outlet to, from within that personal context which it is also a part.

When we begin to notice the clarity of our psychic space, the very space between the states and processes that arise in it, we also discover the timeless occurrence of these states, regardless of what time in history we observe them in, we discover them through how we have previously referred to how they have manifested and conditioned people’s interaction with them. Based on our mental space, the perception of these states and processes is not conditioned in itself. It is the basis of our absolutely fundamental reality. But how we manifest them, how we translate them culturally and choose to meet them when they appear within and between us, is conditioned by the attitude that a certain time has towards the content of our mental space. It is when we have learned to enter this nothingness, and not just perceive it as emptiness or mental contentlessness, that this clarity begins to dispel the cognitive distortion that it entails when we identify with it only in a manifested way and in a material sense. There is a calmness and stillness in this space which enables us to begin to allow sensations, thoughts and feelings to flow through in a way that allows us to face their true content and move on without reacting to them again in the same way over and over again, as we always have. Because we begin to allow ourselves to absorb what we need to learn from them so that they can become what they originally are in our mental space without our habitual way of confronting them and refer to them through the experiences their state creates when they manifest in our physical reality. Regardless of whether they originate within us or within someone else, the manifestation of the outlet from this mental space depends entirely on our individual relation to it and our own mental balance. It can also be referred to as a perspective, a psychic totality, or a state of mind beyond both mind and matter where they unite. Since they balance each other out.

Meditation done properly, under the right circumstances and in the necessary seclusion needed for a longer period of time is comparable to the psychic trials we face in a traditional initiation. A deepened maturation process whose concentration takes us past, under and beyond the conditioned cultural layers of social constructions, to the absolute foundation within us as and the nature whose states and processes constitute the whole that we experience as an embodiment of context and belonging, and at the same time enclose the source of knowledge and insight that has its outlet in our consciousness. After we have gone through the moral trials they entail when we turn towards ourselves and truly see the mental actions that have governed us in our human context in relation to the balance of mind that we are weighed by, and that we have laboriously and for a long time been supported by as we formulate a deeper perspective on our reality from within it in itself during these trials. Against this background, we understand how significant it is both for our own mental health but also how crucial it is from a broader perspective as it is obvious that very few people in our world have gone through that process as it would be impossible for them to assist or support most of the mental actions and attitudes that characterize people in our societies today. Being outside the social structures that give the relationship to ourselves an external context but without the true foundation within ourselves, creates emptiness. A feeling of it. Something that creates both addiction and a feeling of not belonging to ourselves which can lead people to commit suicide out of despair. We blame ourselves for the mental distance and lack of presence of mind that emptiness is in others. But we are not emptiness. It is the psychic space we are in. Each and every one of us in our own way. It is so extensive that it feels endless when we first encounter it. Therefore, it first becomes an abyss, a boundless depth before we stop being it and see that we are in it. Everything has its origin in it. It is when we identify with it that it feels so intimidating at first. It is in that sense that this trial is so important. For our mental endurance, our attention in relation to the absolute foundation within ourselves and for what we go through there in terms of the participation we have in its outlet in consciousness from an interpersonal context.

At the deepest level of the mind, I am no longer me, but a relationship between life from within and consciousness as its outlet and container. From here, the information and its instructions are established when they are formulated in a relationship with the states whose surrounding processes shape our experiences after which we stage them and then live them. As we do so, we also end up in constant intermissions or pauses in consciousness’s relationship with them that allow us to absorb the information that is fed to us in our relationship with the original underlying source of absolute authenticity. It is always about a mental balance, an attention to the relationship between it and us, and to the content and flow of consciousness. Because if we identify ourselves with the outlet of this source, we will experience a constant feeling of inadequacy. An experience of never being enough that makes us, in order to get rid of the experience of our mental impurities, stage them outside of us, outside of the relationship to this original source within us. But that content is what makes me human, who challenge my ability to be human. But as long as I habitually and undevelopedly reject my human deficiencies and the moral questioning I have to face as they are balanced within me, the world around me will always be incomplete, and consist of the shortcomings I do not want to see in my relationship between me and that in myself within me, because I perceive the original foundation as ideal and inviolable and it will constantly assist me with my all to human mental actions and my reactions to them. Which means that I will constantly blame others and my surroundings, and try to change them and the world around me according to the ideal version I have of this source of absolute authenticity I identify myself with within me. I will never realize that the resistance I encounter around me is something that arises through this reproachful attitude I have towards others, and to my world. Which makes us suffer and creates suffering from a lack of self-observation. On what it is trying to make us pay attention to. How can we ever tell our parents and relatives when we are young that we just feel inadequate around them. That we cannot possibly achieve, or participate in their transfer of the relationship they have to this inner source of authenticity to their surroundings and not feel rejected by it. That this means that we constantly have to find different ways to defend ourselves and prevent them from doing so by formulating mental tools that will make us impregnable in the form of ideologies, habitual opinions and values, and authoritarian ways of dealing with it. That we just want to be accepted apart from that. Not by becoming what has made us suffer in the first place.

The older we get, the more often it occurs and in increasingly prolonged sessions. This pause of an absolute stillness. Of peace and a completely still, undisturbed experience that emerges from our sensations being completely in line with the absolute ground of our being. Our stream of consciousness is there but in a dormant state and its flow does not affect the pure mind’s connection to things as they are. We are completely absorbed in a clear and unblemished purity of the mind. A sense of what can only be described as absolute reality. Each impression slows down and passes into another without distraction, enhancing that clarity even more as our perspective of observation changes to the space of inviolable presence of mind it has always been. I have often experienced it filtered through the contents of consciousness and in the division between psyche and nature, but as the noise of the stream of consciousness subsides, this division has slowly dissolved and they have begun to show what is beyond them as they have come to unite and become one. Previously, this has meant a feeling of happiness or a rapture that intervenes in the clarity of the mind and replaces it with its energy. It is the connection between Saivo niejta/Radien niejta and Rádienáhkká, because beyond the personal aspect of nature in its relation to nature itself as they merge, the raw experience in the sense of sensations as impressions which formulates how we absorb their effect on our body, how it accepts that content and gets occupied by it. Not through our conceptual or analytical response to it, but through how pure and genuine its influence on us is. Whether it comes with a sense of polluting our connection to the absolute ground within us, which contaminates our cognitive ability, blocks our senses, and the body’s receptivity when it receives its content. Or whether they are neutral, balanced and transmitted in clarity and with pure intentions. If it is, it will extend our ability to remain in this pure experience of our senses and their relationship to the absolute ground within us much longer. Even with others. Our relationship to the content of the stream of consciousness and to consciousness itself determines what we want them to look like, and if we are genuine towards what we must not violate within ourselves at the core of our being.

Another way to approach Easter apart from Christianity here in the Nordic countries, is the recognition of the spring equinox, the light of consciousness and its primordial creation experience through the world egg symbolism. The egg was part of the creation from an earlier northern culture where nature in the form of the female spirit of nature and air, known in a finnish context as Ilmatar, became pregnant with wisdom, or Väinämöinen when she settled in the primeval cosmic sea. She was the one who took care of the bird that laid the eggs of creation, and cared for their safety. The world was then created by her hand with the help of these eggs. Väinämöinen was also associated with it as the shamanic poet and magician artist. The seeker of her kind of knowledge. But above all with the pillar that kept the sky separated from the primordial sea. His power and creative spirit kept the pillar in place and created the current that brought about its rotation, the movement of the world and the sky, but it also made it possible for people with special skills to travel from this world to the next through its ”swirl”. Birds therefore had a special significance then, because in egg symbolism they encapsulated the light of consciousness before it hatched and returned with the sun after it had spent its time in the dark at pohjola’s winter with Väinämöinen. The birds were also compared to the volatility of psychic life, and Ilmatar was its aether. Creation is then represented in sets of opposing pairs. That is why easter is more about celebrating the creative force of nature, and the appearance of light in a spiritual sense, contained in the egg as an image of a world created out of chaos and darkness, in the friction of the tension generated by opposites than anything else. Ilmatar is its containing space, keeping the physical and emotional integrity together when we are facing the experience of the vastness of the primeval cosmic sea. Väinämöinen is the one to keep our minds open. The view that the world is shaped like a dome or an egg make perfect sense. Not in a contemporary scientific way. But for ceremonial practices. Where we connect to nature with how it affect us. Both in people and in our environment. In this way our senses come in direct contact with nature. Like being in a constantly respectful homage to it, and with the spring equinox as an experience were the days at this given point gets longer. The spirit of nature, the experience of this as a physical container for psychic life, reveals what the light of that consciousness is in it self. How it journeys not only in us but in herself through out the year. We can feel it. It is a commitment to life.

It is a frustrating when we are young and experience ourself in an adult state but disconnected or with a relation to our inner person as a child from which our conscious life is formulated by the uninterrupted and continuous outbursts of sensory impressions we are exposed to without us observing where they come from or where they go. Without us having any contact with them, with any sense of depth in our person. Where everything is temporary, without a meditative perspective or any experienced mental basis. Everything comes and goes as it does in a self-organizing way that is found everywhere and is a fundamental condition of life. From the smallest particles of the body to their ever-increasing participatory order on a cosmic scale. Where each part has the striving of this whole to find the information that make it a living reality to this overall organization on the conditions that the whole sets as the original conditions of the parts. Without us having a true experience of being part of it. Since this is also the experience we have in relation to our sense of a whole, and the absolute fundamental, untainted state of being within us. In a self-observing way, we participate in it when we, by seeking the inner order and mental balance that is required to enter into it and observing the states we are put into and go through, and constantly try to maintain in all its stages that make us attentive to what is going on within ourselves. All the time. Because this happens whether we listen to it or not. Otherwise we would mentally still be infants. If we ignore it, as we become more and more exposed to our psychic life, we only become more and more confused, restless and frustrated and we risk ending up in a contradictory and irratic relationship with the absolute foundation within ourselves. To feel at home in any psychologically balanced and mentally responsive relationships becomes a difficult challenge. One way we come to terms with it is through our inner male father figure. In old Sami tradition Madderahttje, and in its function as a cultural mediator of that relationship and its underlying mental significance for our self-observation in relation to the content appearing in the stream of consciousness. At a certain point in our life, he represents a transition for our inner person, a separation between him and the objective consciousness which is crucial for our mental well-being and to our psychological balance. He is the one that stand in between the absolute fundamental reality within us, and its relation to life as information on its own terms, and for the balance of mind that mirror our mental actions in an ethical way according to it. When we come to terms with his previously dysfunctional relationship to consciousness and its bursts of inspiration and insight, he is transformed and regains his original place in balance with our inner person and our psychic wholeness. Independent of the personas we previously and unknowingly associated him with.

When we observe consciousness, not from within the stream of consciousness itself and its content, but from outside, from the perspective of the original whole, the underlying spatiality that encompasses it and of which it is a part with its content, it transforms our relationship to consciousness in a way that pauses its flow and our observation goes beyond its content. All the labels and conceptual formations we form, its designations, terms and references that we use, lose their own meaning because the self-organizing mental equilibrium they encounter dissolves the overall intellectual order we have created of them and then they lose their inherent existential meaning for the experience the parts refer to, outside the intellect’s abstractions of them in the creation of judgment in their imitation of the original whole’s meaning for our inner equilibrium. In this way we shift our perspective back to direct reality. Away from the abstract labels, terms and references to concepts we have formed intellectual contexts of and which in themselves lack contact with the raw experience we encounter. This abstract concepts in our consciousness puts us in a state where its content has no obvious connection to our mental functions and the processes on which their state depends to function. Gradually they wither and a multitude of problems arise when they instead hijack consciousness and intervene in it in a dysfunctional way that causes us to lose the presence of our mind that the absolute foundation within ourselves mediates between us and with the information that arises in it. I have found an old and extensive documentation describing the self-reflecting experiences we go through in this way, in the stages of psychic functionality and increased attention described in the four(+4) jhanas of meditation. Where the original whole is found as a deep experience of the unity of the mind, which also connects it with the experience of an absolute identification with nature itself. Which functions as a self-organizing counter-pole and equilibrium in absolute stillness and concentration between our self-observation and the everyday flow of consciousness, of nothingness as the ultimate state of peace of mind we experience when we do not perceive any activity in it. Something that can be most closely described as the ultimate reality.
This can also be perceived in the traditional Sami world of experience. Where the inner person meets the threshold woman and then the woman who gives him protection and time to adapt before he meets the woman who will challenge him and test his courage. His ability and trust in the original state of being that external reality questions as he exposes himself to it. If he endures these trials, his inner contrasexual partner reveals itself. She stands in relation to nature itself as the external context he is united with in the interior through his partner. In this capacity, she is both the one who connects his mind with the mental world and the one who unites it with a timeless recurrent state of nature as an embodied sense of a whole around us. In this androgynous situation, we must come to terms with the content of the flow of consciousness as something in and of itself. The naive and immature perception we have that it is we who create and give rise to it. Which is only possible against the absolute foundation within ourselves that is only perceptible in a profound state of stillness. When reconciliation has taken place and we can go beyond our conditioned view of the source of insight and knowledge, and we perceive the nature within us in relation and context with everything around us, and which encompasses all the states that the original sources of our inner processes create, then the quiet attention and concentrated balance of mind occurs that pauses our senses and creates the deep intermission that our self-observation conveys in relation to nature itself. The absolute ground within us experienced as pure existence and we enter into a deeply calm spectator position of our human reality.

When we sit down and take a deeper pause within ourselves, we discover that the first sensation makes us react to its content, but also that the one that follows makes us react not only to the first but also to its relationship to the absolute ground in both us and in that from which it was first generated. We thus react first to the sensation then to its relationship to the original whole because it is in us as much as it is in anyone else. Our mental equilibrium makes us observe in a self-inspecting way how we react to the sensations that arise in consciousness. So mental balance also becomes important for us. We are that relationship to the absolute ground within us regardless of where the sensation arose. When the sensation is manifested, when it is staged in a relationship and given a form, the content of it takes on specific properties that we can relate to. We can ignore them and react to them without worrying about their content and meaning, which means that they just continue to multiply, which will form an uninterrupted stream of incompatible sensations, or we can create a pause through self-observation that allows us to perceive the content of them, and the form they have taken. By doing so, we will see how their action affects our relationships. The manifestation of the sensation, the very form of its content and the energy that drives it in our transmission of it, is the missing link between the external object and our reactions. When we stop and observe our sensations, we come between them and how they manifest, which has dissimulated our sensations and obscured our relationship to the original whole within us and its content, and they turn into the mental pollution and garbage with which we defile our surroundings. The discomfort and irritation and restlessness we feel arise from this and without self-observation we become derogatory towards those around us, because we want them to know better, stop acting in ignorance, and do not heed the deeper experience of authenticity we ourselves want to realize from that experience in our own lives. We act without the right intention and the absolute ground that assists our sensations with their content and blame others for the mental impurities that arise in the absence of our own relationship to that within ourselves, and the whole that reflects them within us all the time. But it is also from this that our morality arises. Not through our words or explanations, but as the experience we embody inherent in the relationship to the absolute ground within us and in nature itself. It is in us and we are in it. At some point we really just have to take the deeper break we need to find it.

Self-observation has assisted reflection and meditation for millennia and the techniques for participating in our psychic processes have been developed over time from the experiences of their practitioners. The processes are shared by all of us, but their content is personal and consists of the experiences we have had of our psychic processes in our lives. All impressions are manifested in the consciousness by the quality of the their content of it and by which it is made dominant. But in themselves they are experienced as energy and they lack the properties of the whole they are a part of and to which we respond. Looking at the mind and consciousness as being fueled by energy, of psychic energy as a sub-stream of cosmic energy, quantum mechanics and the relativity theory have confirmed that no component of the atom can be adequately understood or explained except through the whole or sum of all of its relations to other atoms and their components. Regardless of the scale we choose. This is behind the experience that everything is temporary, disappearing at every moment. All the time. Nothing is permanent. From a cosmic perspective, different contexts arise and disappear as the parts that make them up disappear or form new ones. New ones are constantly being formed and disappearing. This happens at all levels of life. We come to a deeper understanding of it through meditative self-observation. Both within us, between us and others, as with the parts of nature’s smallest components, information somehow arises that causes them to form larger contexts and relate them to a larger whole that has its own meaning beyond the parts that make it up. When the parts dissolve, the whole also dissolves. We use different labels, terms and concepts to name people and objects around us to give the mental properties that makes up the agglomeration of certain psychological components that we react to and interact with within the stream of our consciousness, a whole that we designate to as the larger sum of its components. We also discover that what is going on within ourselves is something we generate in our surroundings of it. Every reaction we make to what others generate within us contributes to the ongoing events that are going on in our stream of consciousness. Together they formulate the states of consciousness whose underlying processes generate experiences of observable origins when we perceive them. Our reactions propel consciousness forward with the content of its opposites, which it constantly furnishes as it defends itself against the content that emerges from the influence of the original whole. It is from this tension that all our contradictions originates. So we must find a way not to react blindly to all impressions that arise in the stream of consciousness, or to translate them in a way that transforms them into philosophical concepts or blind faith. Or they just continue their course and generate new occurrences which at the same time become the force that constantly drives them because we replenish them without any meditative interruptions in our consciousness by our self-observation. The totality or nothingness that we find in the background we encounter beyond consciousness is the deep stillness and peaceful awareness that constitutes the very foundation within us. It is from this background and the realization of it as our original experience of wholeness that we open ourselves up to a new and deeper perspective on how we shape our lives from within. We have to confront and come to terms with all the painful things that have separated us from the fundamental ground of being that we previously accepted despite it being in moral conflict with the original whole. It is also from that perspective we discover and go through all our regrets. Everything that has hurt us and humiliated us, that has been generated within us and we have done to others. Everything that we do in our defense against what we ourselves have been subjected to that will prevents us from reaching beyond it, into that truly unconditional state of quiet calm awareness within us. It is in this sense that, through mental balance, or equanimity, we maintain the balance between the original whole, its perception of the world from within, and our reactions to the conscious stream of impressions from our senses, which we transform into a content that makes it tangible and perceptible in a physical sense when we generate it in our environment. So if we want to contribute in a profound and lasting way to our world in a way that creates mental well-being and inner deference, instead of creating confused, battered and destructive minds, we do so by the interaction that occurs in the encounter with our inner wholeness and the mental balance we develop between it and the content of our stream of consciousness.

There is an original guilt we encounter that is about being separated from or leaving the absolute foundation within ourselves. Something that monks, noaidis, tietäjäs have explored through their own experiences throughout time in the traditional union of a larger psychic whole we experience between us, and in relation to the nature that surrounds us. A distorted variant of it still exists today in secular form outside its former context within Christianity and in the self-punishment that lives on through it. We punish ourselves because we are children, and were not yet mature enough to withstand the mental burden that the transfer of the original guilt means for the development of our own relationship to the foundation within ourselves. It is a separation that often occurs when it is still fragile and we are completely identified with it. When the relationship is still innocently undeveloped, and we do not have an ego that understands how to protect us from attacks on it and from being exploited by an unforgiving world. It consists of a betrayal by our surroundings in their handing over their guilt, for others to bear for them. Where we also find the realization that without it we act unconsciously and do things we will regret from a fundamental perspective. If we accept that, the absolute foundation of our non-reactive nature also becomes clearer, and we can forgive ourselves for once abandoning it, to also find our way to reconcile ourselves with the confusion and exile it entailed in trying to relieve others of the suffering we saw of this in them, and to let them reconnect to it on their own since we cannot do it for anyone else. By doing so we break the karmic cycle of guilt that causes us to take care of our own loss of the fundamental, untainted state of being through others. Something that gives us balance and peace in our meditative self observational stillness which we understood implicitly by observing the sufferings created by this separation early in our life. The mental stress it caused in relation to the inner listening of self-observant silent attention in our surroundings, and the quiet experience of a greater whole that it conveyed to us from the absolute mental foundation within us. It also allowed us to have a direct connection to the states our psychic sources create, to their processes and what it means in our dealings with ourselves in the experience of the totality that it represents as a mental balance. We are the original ground that is the nature that others have in us and we have in them, and that we perceive ourselves as deeply involved in. We feel the stress and confusion that arises when that connection is lost because we have suffered it within ourselves. We see the suffering that that loss brings as if it were our own. The drama it creates for the world to suffer for us. Which causes us to identify with and substitute our separation with others’ sorrow, with their separation from it and the suffering we see in them with ours. We will also identify with others’ successes, their happiness, and the feeling of temporary liberation it brings from our own separation from the original ground of being within ourselves. Something we cannot foster through medication, or represent through political correctness and social propriety. It is an ever-present state of quiet attention. Of self observation. Not about the rules and conventions of a society that hold it together. It is about a living connection to the roots of our senses. That is why quiet inner stillness is associated with a feeling of joy in a deep meditative sense of the mind. With the very basic ground of our being. But there is always also the more common recurring karmic substitution for the experience of our inner original absolute ground and the sense of wholeness it conveys, where this absolute ground of being is replaced by an immature and mentally distorted experience of this state of mind, and a pursuit of grandiosity. Many people support this because they can identify with the success it creates as it frees them from the personal wounds that arose by their own loss of this original sense of wholeness.

Over long periods of time and during periods of intense meditative self-observation, we learn to pause and to stay in the background of deep untouched stillness where we can encounter the activity of the living reality of our interpersonal space. The first one we meet there is the threshold woman. She who makes us pay attention to the space around us and the mental atmosphere that exists in it. We must obey her in order to enter it. She creates the split we perceive within us. Which can cause us to experience periods of intense alienation and disorientation. Then we meet she who brings forth the person within us. She nurtures and protects it before we are ready to let it confront our next encounter. She who challenges us and demands that we stand up for our inner person in the encounter with her. She challenges us in a way that makes us have to develop our psychic courage. Our patience and mental endurance. We must distinguish between our and others’ psychic reality. Even though the absolute basis and the content that generates the state that we share in its entirety is something that is also present in others. We are in theirs as theirs are in us. She is the one who makes us explore and find the outermost limits of our personality, and the one who extort the connection and communication between us and the source that exists in the absolute foundation within us. Without which we tend to become a danger both to others and ourselves. We may even go crazy without it. When we are ready, she who forms our perception of context and belonging takes over. She creates a cultural relation to the larger whole which she conveys to us with her presence together with its own inherent morality. At the same time, the sister/partner of our inner person appears in her role as a relation to our psychic world and the states and processes that are shaped by its forces and inherent energy. She is also experienced in an external respect and in relation to creative energy. To regrowth, mental development and the renewal of life. She assists in the production of what grows within us, and in the nature that is in everything around us. Without these, our person within us would not exist. We would be identical with our inner ancestors and the whole of which they are a part. The absolute foundation within us and its primordial totality would remain unknown to us because we would be one with it and in an eternal state of childhood. We would never have left it and entered into our embodiment of that which is the nature as a whole that provides the reality of the psyche and life within itself, its content, which makes us enter into our world. In a traditional sense, this corresponds to the Sami goddesses Uksáhkká, Sáráhkká, Juoksáhkká, Máttaráhkká, Saivo niejta/Rádien niejta and Rádienáhkká.

When we come to terms with how we use concepts to shape a kind of personality for ourselves, we also discover our attempts to hold it together through parts that we relate to when it suits our needs for context and belonging. Which at the same time makes us discover the underlying mental nothingness that houses all the content that we in different parts have allowed to form the concepts we have previously related to as truths of a universal nature. We then see that nothingness is in no way empty but contains everything. The inner disintegration we have experienced passes into the direct flow of our experiences, and opens up our sensory impressions and sensations. We realize that behind all concepts we find the totality in which all the parts from which we have shaped them are found. But if we are neither our concepts nor any of the parts of their content, what then houses what we call emptiness? Emptiness is the initial experience of the absolute ground of our being. It is in it that we find our senses in their unadulterated state, and from which we again, albeit anew, reconnect to ourselves and our surroundings on the terms of the absolute mental ground in it. Because it is in, and around us everywhere, and we are in it as it is in us. Which also means that we are in everything else as everything else is in us. We begin to be aware of and actively participate in our interdependency of psychic life. This is also where we find the source of that within us that makes us truly moral people, beyond our notions of what that is.

One thing that distinguishes the everyday worldly family man in his self-observation from the one that monastic life puts us in when we enter into meditative deep listening and silent attention is that our inner parental couple will not be as influential. Monastic life, if it is also started early, puts us in direct relation to our absolute foundation and in immediate proximity to our mental roots. Whereas, if we seek it later in our lives, we first need to go through the content that the fictional self-image we have created has in relation to them, since it does not have immediate access to our mental sources or to the very foundation of our being in any other way than through the contexts that have provided us with the mental qualities and functions that have been promoted by a certain environment. Since we have separated ourselves from them and see ourselves as a separate existence in relation to the absolute basic state of which we are a part. We see only that which distinguishes us from everything else in the opposites we encounter around us at every moment. Because we constantly seek to circumvent our unresolved relationships to our inner parents by constantly trying to formulate an independent separate self in relation to them, in our mental life. This part of us that we have separated from them separates us further by comparing itself with everything it perceives around it in the mental life everything is a part of in relation to the original ground within us. We compare ourselves as more important than others without it, or as inferior. Even our striving for equality becomes such a comparison. Our conditioned social contexts in this way limit our independent relationship to our mental life and to a self-observing and unadulterated relationship to the original ground within ourselves.

When we make up with the internal pictorial father figure we use as a cultural agent for our concepts, Madderahttje in Sami, we break the concepts psychological ties to our senses as a substitute for direct experience, and the concepts we habitually use as authorities in themselves, as agents of universal truths linked to some person, idea, or movement in a transferred sense, when we are completely unaware of how this content interacts with the world in our place. If we begin to observe the experiences that is what makes up a certain concept of reality, we begin to observe the non-conceptual world, and all of the experiences of a non-existence or psychological realm behind what our concepts are dependent on and the truths we are provided by from the raw unadulturated experiences that makes them up. We begin to dissolve our concepts of the world to observe the agents we use to transfer them into it. Suddenly we discover that all beingness are completely dependent on all of the parts of the raw experiences of non-beingness that makes up our conceptual view of reality. These agents of the content of this non-beingness also connect us to a pictorial source that in itself connects our experiences in a certain way according to how it get transferred into existence, which formulates its specific properties. We begin to detect the origins of our notions and what we percieve of them from all the parts that constitute their non-beingness. A relation to life and to non-beingness that is referred to as Sáivu in sami. The first time and zep tepi in old Egypt, and the dreaming by australian aboriginals. Today we conceptualize it by personalising it and calling its surface level the unconscious, and its deeper layer the collective unconscious. But the initiation techniques traditionally used, served us to break up our conceptuality of existence. And in our quantum world, quantum mechanics and the theory of relativity have also done so as it has confirmed that no part of the atom can be understood in itself, or be adequately explained except in terms of the whole of which it is a part, as well as all its relations to all others it is connected to in their dependence on the whole that they constitute and we conceptualize as the objective reality that they interact with, in order to materialize, and  enter into reality. Without them, the perceived coherency of the whole they together create does not exist. They are just energy. Somehow our senses have access to this content and the inherent energy it contains when it interacts with our bodily existence, and with the information about how they should be put together as material instances of objects in our mind. As we experience them both as that and as the underlying psychic energy that forms our concepts, and as inspiration, containing the insight that accompanies them through our self-observation.

When the energy of our inspiration transforms and becomes pictorial, it change its inherent energy into visions, and in order to understand these sources in our mind, in order to be able to relate to the origins of our inspiration, we make them figurative. By doing this we can observe how they condition our behavior. If we do not do this based on our own experiences, we will not be able to communicate this to ourselves or find any connection to the content of our interpersonal relationships, or interact with our existence in the sense of the mind as an embodied property of matter. It does not matter what we believe or what kind of opinion we have about it. We have to do it to be able to relate to one another based on how we communicate with the interbeingness of our mind. If this stays in a dormant, oblivious and undeveloped state for too long, all kinds of unpleasant conditions appears, and our personal boundaries become distorted. We will have no way of dealing with the root level of our mind, or interact with its nature, or to share the conditions that it implies on our experiences of its properties. We just stage our reaction to them in the settings we are in, and it will provide us with the psychological experience of being more alone in the company of others than with our selves.

We are constantly spending the energy from the sources that creates the conditions of our mind. How we spend it to interact with those around us and to make it accessible to them does not end. It has no beginning and no end. It is always present. How we spend it creates the connection between us and other people. To nature and its inherent wisdom. It opens us up to the content of our mind. To our self-observation. The more we open up the more it respond to us and we enter deeper and deeper into life, and into that which is not dependent on any single lifetime. It has the lifespan that contains all of them. All the time. It doesnt change. We are. Life changes all the time as the content of the mind is spent into it and we pay attention to it. It is this relationship to life that makes us believe that everything in it is permanent. Not that what changes in our reality exists in us, and in every single relationship all life has to its origin independent of every individual embodiment of it. If we are truly searching for something of ourselves that will remain in a future without us, or for what this is, that we have become out of our history, then what we are striving for is here all along, within us.

We are one with our surroundings in a way that the conditioned consciousness cannot comprehend. With animals and with the nature around us through our self-observation that makes it possible to see through our notions of nature as something in itself independent of the absolute ground within us that unites us on a mental level with the original source of communication that we listen to everywhere it appears, which provides us with direct knowledge, insight and the experience we need of the connection we have to the non-corporeal reality we share with everything around us. It is there, as a constant reminder of an underlying psychic reality, of our perception of its context and of a genuine original relationship between everything. Which makes it possible to understand without words what humans and animals convey between them in an underlying sense, and that nothing exists independently and outside of that attention, in and of itself. It was once common knowledge that before we became conditioned by our social life and forgot the absolute foundation within ourselves and its origin, humans, plants and animals could talk to each other because they spoke the same language. There was also no distinction between them because they all shared a common dependence on the same non-corporeal way of being and had the same origin in this psychic primordial time. Still, there are people who have that closeness to nature within us whose basic psychic essence they share with everything around us that allows them to see through it, and have a direct connection to its sources through the states we embody in relation to them when we experience them, without identifying ourselves with their energy and the content they bring, through our self-observation, of insight, vitality and inspiration. It has many connotations and is sometimes called the first time. We find it in various literary and philosophical forms, but it is an experience and ability that exists in all of us. Our mental health is deeply related to it. For me it is connected to a place in which that time was born and revealed itself with its content in my consciousness early in my life. I also know that many have had that experience in their childhood but have lost touch with the significance it had for the absolute foundation it constitutes within us. Which is something that will force us to the extreme limit of our person with the intense trials it entails for us and our senses. It even tears us apart, with devastating consequences for ourselves and those around us. Our world and our relationships to it are a confirmation of what happens when that limit disappears or is lost.

Every life is an individual repetition of the communication we have to the absolute foundation within ourselves and the insight that its content manifests through direct experience of inspiration as we transfer it in to our life. Something we then gradually approach to become an active part of it in our self-observation and inner attention, and return back to for what it is in itself, beyond our mental interpretations of it. What we can accept, and transform within ourselves of our personal relationship to it in a common context, are the our social rules and individual attitudes that we call our social order, and its culture. We also choose our leaders and how their governance should be designed based on how our relationship to it looks. But the emptiness that arises behind our behavior and our conditioning is the place where our psychic functions and their independent agents act on it and fill it with their own characteristics. When we apply it to life in an external sense, we call it development. But it is also constantly happening within us, and are the mental events that connect us to the foundation within ourselves and its relationship to how we live our lives together with others and to the nature of which it is a part.

When we are young and have not yet developed our self-observation sufficiently, we habitually refer to experiences as a quantity of something through concepts. We imitate the authority of the conceptual world through our inner father figures and our ancestors. Through the way they have been conditioned. Not in their inner capacity as cultural mediators of the relationship to the direct knowledge and insight we have within us. But concepts are not experiences in themselves. Experience is immediate knowledge. We cannot escape it. We can observe it as it arises and connect it with the events that gave rise to it. When we have done this in sufficient quantity to our senses, the source of origin we have within us finally opens us up to the emptiness out of saturation as insight into the experiences we carry in our relationship to the contexts in which they were formed, and this fragments the concepts which dissolves into all of its parts that previously appeared as a universal separate and independent existences within us. The concepts in themselves have never had any independence from their raw unadultarated content. Nevertheless, together they formulated a context in which they acquired a superior meaning in its relationship to the parts that constituted them. But when we abandon the common source of insight that unites our interpersonal experiences in relation to the concepts that refer to the multiplicity of all the parts on which it depends for its formation, we lose touch with our own inner self-observational beingness. When we do so, we replace the contact we have with our inner source of insight and the totality, or emptiness behind it with habitual concepts that lack our own personally experienced individual parts of their creative and original content. We behave as if we have no interior psychic life, as we are empty, and like stereotypical robots stuck in constant repetitions of conceptual contents and which, when no longer supplied with any genuine reality of direct experiences, repeat themselves in an all-inclusive pandemic and impersonal way out of old habit, and to a conceptually conditioned environment without contact to a real and personally based relationship to the absolute ground of our being, its content, other people in an ongoing meaning for us in this moment. Our minds end up in a terrible state, either where we once lost touch with it or where we are trying to recreate it again in the future far from the conditions we are faced with by life itself.

Beyond all our psychic impressions and whims, and in the absence of our self-observation of the mind’s ever-present unrest, they have in common that they have an original dependent context of nothingness without which they cannot exist. The context they create is what we call our world. All matter, and everything that is corporeal, is what we call existence. Together with nothingness they constitute a whole, or totality that constantly interacts with what we call reality in consciousness. Based on a meditative description of this and, for example, a flower, a flower demonstrates this in itself because it lacks its own independent existence. It is composed of many other components that, if we remove them, it loses its material reality. Aboriginal people of Australia would say that all that lies behind the existence of the flower is the dreaming of the flower. It has no independent existence of its own outside of what its conception of ​​it is in the dreaming. Outside of that, it is all its relations to that which in a composite sense constitutes the prerequisite for its existence. Earth, soil, sun, heat, minerals, clouds, rain, etc., and therefore the flower is also part of all these dependencies in the dreamtime, the unknown background which is at the same time a not yet existing potentiality, or emptiness for an undeveloped consciousness. But an overall prerequisite together with all its parts of dependencies for each individual flower. Something that applies to all existence. Everything is related to everything else through what are the conditions for its potential emergence. Nothingness or emptiness is the experience we have when we are not aware of, or are attentive to the background of the conditions that enable the emergence of each individual existence through the parts of which they are composed, and what we fall back on when our minds are all over the place and we need to find our mental balance. We are all the ancestors of a dependent origination and they are in us. All the time. We are empty without them. Everything is a conceptual continuation of everything it is composed of. Nothingness becomes frightening to the maturing mind when the spiritual or inspirational part of the psyche does not also observe the relationships they depend on to form the mental concepts they create their contexts from, but rather becomes undevelopedly stuck in a conditioned conceptualization of them.

By combining experiences from both Indian meditation practice where one seeks the truth one experiences directly within oneself, and the separation that this can entail with the traditional initiation that is inherent in nature itself where soul is manifested spirit and the direct knowledge and insight we experience there, we simultaneously bring together the imaginative quality and function we have within ourselves with the origin of the experiences we have when we formulate and portray them. It is this ability to portray them as within a psychic space that I want to call soul. The initial undeveloped jumble of ideas, opinions, impressions and instincts that we first encounter in it before we have undergone the practice of self-observation that allows us to see beyond this chaotic disorder, into an inspiring mental state of direct knowledge and insight, is what I like to call spirit. This is something I encountered when I was very young but without being able to put into words what was happening within me. It was much later that I would understand it outside of the conditions I was facing. But soul in relation to land and to the psychic space it contains for the information that arises in it was something that was in me from the beginning. It is even possible to say that the inspiration that arose within me as an original guiding principle first arose from the landscape in which I grew up. It was manifested in it through the seclusion and in the closeness I experienced in my proximity to nature. For me, it was a very early self-observant daily practice in experiencing the inner truth and the real directness that the awareness of this connection brings when the mind is concentrated and manifested as psyche. Not just as something within myself but as something inherent in nature itself. It also became confusing early on to see this incoherent jumble of impressions outside the environment I grew up in when they were expressed directly without their origin being known or in any way noticed. Learning to see past it and into the emptiness that it had become was incredibly painful and something that lay dormant in me only to become something much later to be encountered again and, out of pure self-preservation, to go through, albeit as an adult. In ancient Sami tradition, they were part of nature and conceptualized as Rádienáhttje, as the inspirer of direct knowledge and wisdom, materialized and embodied as experience in everything everywhere as the nature of Rádienáhkká. But also as part of an androgynous totality beyond them, in our first encounter with it, and we no longer immediately identify ourselves with every whim, a nothingness, of which they were parts with masculine and feminine traits. It was something one likened to nature’s own inner law, which one was called to and encountered and matured from in self-observant solitude, alone with oneself in nature.

In meditative practice, when we set aside the view of the mind as a product of logic and begin to consider experience as a phenomenon whose influence we can relate to directly and describe empirically, then not only does the insight, and the perspective of the original sense of a whole we gain from it, emerge. That is, the absolutely fundamental root of our being as something deep and genuine within us, something that simultaneously surrounds the growing person that belongs to it in a larger context and the maturity that captivates us and attracts us to towards the center of our being. It also creates the oscillations that arise between it and that in our personal history that previously hijacked our incipient communication with it. The conditioning and conventionality that distorted and diverted us from the individual meaning it had as something real and original within us, which we have then tried to stage as something potential and coming in a future we imagine ourselves in, in our pursuit of it as we try in various ways to recreate it from the division that arose from the original wholeness we carry within us in a dormant state from when we were children, and then have to return to on the raw and unadulterated terms of the psyche itself. By seeking to return to it, we establish this absolute foundation within ourselves, as a balance between the various states and functions of consciousness that operates in this whole also in relation to their temporary and transient appearance in their encounter with our surroundings. This makes us realize that we can do nothing about how others relate to it. But by self observation we can hold the balance of mind that strengthens the absolute fundamental ground during the oscillations between the extremes that threaten to distort what is experienced as genuine and inviolable within us, the absolutely fundamental ethics that arise in the body and unite us with the nature around us in an embodied sense, and with its sense of the authenticity and wisdom, as something built into nature itself that is conveyed to us through direct knowledge and experience.

Returning to the absolutely fundamental level of our being and the perspective it implies is a profound psychic event. It means that we revisit the influences on us that once caused us to suppress it by being conditioned to the social norms and rules of a certain culture. Which is embedded in how our first family expressed it in relation to our inner family. If that identification completely suppressed our individual being for the inner observer, we begin to oscillate between the states in which we originally experienced it and our search to locate it within ourselves and stage it in a potential future. Often by confusing the experience of the psychic state of calm and meditative stillness it implies with a material display of it. Which in turn further obscures the natural separation that arises between psyche and body. In the worst case, it results in various attempts to artificially imitate the original experience, and we try to emulate the experience with various forms of purity and asceticism. Politically, culturally or in the form of alcohol and drugs. In our sexuality, or food and sweets. Other attempts are an excessive identification with the suffering or successes of others. All of which in different ways provide us with a carefree feeling of satisfaction and inner peace. But not the absolutely fundamental experience of the original whole or that which provides us with the direct experience of knowledge and insight we need to feel authentic and whole.

One thing I have come to understand with the old people around me is that if the call that our self-observation implies to the deepening and expansion of our person has been neglected or suppressed, it will make possible a confusion of our external relations and our psychic life with them when they are no longer at hand. When the self-observation we interact with in ourselves and in our external relations is no longer set aside outside of us, they disappear into the self-inspection that still remains in an undeveloped psychic state. With the result that they begin to see people and the psychic states that they have created around them as a reality whether they are present, or still in life or not. The inner relationship to these states and the experiences the relationships to them constitute remain within us whether we choose to face them or not. It seems that no separation in the relationship to our psychic experiences and their reality within ourselves has occurred from those we have around us. But they continue to live in a psychic relationship that, to an ever greater extent, in the absence of real relationships and the separation it creates when our external senses are no longer engaged to the same extent, as if they are slowly disappearing into them because self-observation has not created the necessary distance between them and the psychic impressions from which we generate our experiences through observation. The result is that whether we are old or life itself has called us to observe our psychic impressions in relation to external events, we begin to live them in a way that includes our surroundings in them even if they cannot in any way be derived from them. Our psychic impressions and the relationship they seek in relation to us independently of others become one and the same thing. They no longer have a conversation between the experiences that are generated between them and themselves with others, and between others and them in themselves. In their attention to what it generates in them in our relations to life as it is. We instead become withdrawn in a way that excludes others in their creative relationship to them when we address each other in a spontaneous and committed manner. We no longer have any communication with the direct knowledge and experience that is encompassed by the original whole, and its relationship to nature of which we are a part through it. I want to emphasize that this has nothing to do with the social conditioning and the identification that arises with our inner observer, or the laws and rules that aim at a cohesive function in a society. But in the moral relationship that has nothing to do with our opinions or their epistemological context, and how we identify them with our inner observer. It is about experience-based mental states whose chains of events have the same origin and mental content but whose context we formulate individually. As with all mental functions, if they are not stimulated through interactive self-observation and developed, they atrophy, whereby a number of different clinical effects on our mental health can follow from this. Whereby the most obvious as we grow old is a speechless withdrawal and a confusing identification between mental events in their independence from external relations whose content cannot be derived to us through the direct experiences that arise and form individually formulated contexts in relation to the mental events that occur within us.

A mind that has lost its absolute fundamental state, the root we have in our being, and the whole from which the consciousness of it arose, constantly seeks two ways out. In one we seek where we lost it in the past, and in the other how to find our way back to it in a potential tomorrow. This mental state of origin has existed as a psychic reality in all times and we relate to it to this day. Many indigenous peoples relate to it as the first time when humans and animals could speak to and understand each other. Humans and the nature around us were in a vast direct state of togetherness and community. Of direct experience and knowledge. People today still do so, albeit in a suppressed and defiled sense, with a mind that constantly goes back and forth between the influence that made us abandon it in yesterday’s experiences and a future access to this liberating state of origin in a presumptive tomorrow. People who live close to animals or have direct access to nature experience this most strongly and will have the most difficulty coming to terms with a world whose morality is not based on this state, and the embodiment of the identity that arises in the absolute foundation it constitutes within us, in which the boundary between mind and body also dissolves and becomes fluid. That is why it is so important to find a way to also encounter within ourselves that which once made us abandon this time’s original sense of wholeness. To discover that what affected us was something that in different ways also affected those whose influence on us made us begin to suppress it for their sake when they no longer had access to it and defended themselves against the mental difficulties it exposed them to. Despite of this, it is still always there as the feeling of being part of a larger whole that relates us to nature itself, and the direct experience, knowledge and wisdom that is simultaneously built into it, as the absolute foundation all individuals, humans and animals, share with everything in nature to which we are thus united through the guiding principle that provides us with its content. The absence of it creates a special kind of demanding dynamic. Of dependencies that aim to force others to adapt to our wishes for how everything should be and a vulnerable rejection of the importance that a genuine presence entails in an individual and fundamental sense of authenticity, which arises in this unspoken expectation that will encompass people around us in the sense that they must take it upon themselves to provide us with our own inner dynamic in relation to the absolute foundation within ourselves, and the sense of wholeness that embodies the built-in wisdom that arises individually, and in our self-observant separation from others in it. Our desires and our rejection arise in our attempts to try to rectify our relationship to this in ourselves in various ways through others in order to avoid facing the difficulties that once led us astray.

The day before yesterday, Nietzsche came up in conversation. I interpreted parts of its content based on a quote from him that was aptly used to describe the lack of self-insight. A deeper humanity. The quote reads, “under peaceful conditions, the warlike man turns the axe against himself.” I first read Zarathustra when I was 16, but it was only much later that I understood that we all attack ourselves with what we have to confront within ourselves in solitude and in silence under peaceful conditions. That we become Zarathustra then. Some of us have to go into what we have to face there and do it in our own way because we are no longer able to impose it on others. Many others lack that courage and need support to endure it because of what we have come to deny in ourselves. We suffer intensely from our lack of this content, which belongs to us, but we habitually deny it as we experience it as a threat and inferiority whose content we cannot take in, and instead inflict it on others by blaming them for what belongs to our larger, more mature person. All the conflicts we create around us have their basis in this. When I was young and tried to approach the experience that I thought Nietzsche was trying to convey, I only experienced it as a rejection, as the academic convention surrounding the book dominated and made our own experiences of its content inferior. No one seemed to formulate their own experience of it. So I understood it then as only the academic view that was possible to share. Not the experience itself that each of us translates it within ourselves. Not even how Nietzsche himself did it through how he described it in his books when he formulated it. In this way, I, like others, had to learn to suppress what was not the surrounding custom or the social convention for different types of community. He tried to give expression to the reality that we all encounter within ourselves in our own way, the individual insight and the intense trials it consisted of within him, through Zarathustra. When our attitude in self-observation turns its axe against ourselves in what we today call psychology.

For our mental equilibrium, it is important to have some kind of reference to our psychic perception and its own internal logic in its connection to our cognitive abilities, in order to have a way of explaining how we experientially formulate perceptions of the psychic content that we materialize when we see it through the reality our external senses provide us with. Two old collective names for the separation of these experiences, and the mental work they present to us from their opposites, are Indriya and Āyatana. They have existed for a very long time and are also constantly experienced anew by self-observing people who, through their raw experience even without knowing them, confirm the documented experience we have of them. If we remain in the functional aspects of Indriya and Āyatana long enough for their mental properties to become clear, and their mutual influence on each other in our everyday life to be able to show the content they create both together and separately, then the religious function between them also becomes apparent when they have not yet been separated experientially. The reason I use these terms to refer to the experience of these mental states and their functions is that I know of no equivalents in psychology or otherwise. By reusing them, I also gain access to an experientially based documentation of them that has existed much longer than our epistemological contexts extend. Āyatana as an experiential center relates us to the cognitive functions of consciousness and their individual properties. Āyatana makes it impossible to perceive and understand the content of the properties Indriya develops in our mental functions, which have nothing to do with our external senses, because Indriya balances them and ensures that they maintain their proper relationship to our mental objects. When they cannot be perceived objectively as mental properties whose functions act together but independently of each other, we add the content of Indriya to our cognitive functions and external sense objects without being able to perceive them as separate in their mutual interaction with each other. External objects are then also assigned mental properties that mean that they will be perceived as possessing attributes that go beyond what our external senses convey to us. If we cannot perceive this when it arises with a self-reflective meditative habit, it will instead take on a religious overtone. Which makes it appear as a religious function. Objects of the mind in an embodied sense will be provided with our mental functions and their inherent psychic energy. They will transform into the unknown relationship we have to our own mental content and in one way or another assume these properties for us. In this way, we give form and content to the properties and functions we carry within ourselves in an embodied and material way through other people and objects for them. Through this self-observant oscillation, we also discover that nothing is permanent. Nothing is indefinite. Everything is temporary. It arises and disappears all the time. It is precisely here that we discover, through self-observation, that what we emphasize in ourselves is what we promote in others, and what others emphasize is what they promote in us. Without some meditative self-reflection where this distinction between them is made visible, we end up in a state of psychic anxiety where everything becomes one and the same. We will never discover that the world is an individual experience. That what we do in it is something we stage from the states that arise between us and ourselves. If these are unknown or undeveloped, it is the world we create for others around us. We create the suffering and mental deficiencies that exists in it, from the relationship we have with ourselves.

It is quite obvious to almost everyone that there is an experience-based mental reality whose content passes as information in our nervous system and unites our external bodily senses with the mental ones. But fewer people dare to take on the balancing act of meeting the mental reality on the individual terms it presupposes in the form of seclusion and stillness with which we in our everyday lives distract our self-observation by clinging to and identifying with what our external senses provide us with. They are what they are in themselves and convey their impressions to us through their functions. But when their properties are not separated from our mental reality and united in a naive and undeveloped way, body and mind become the same thing. Our mental reality loses its inter-human significance and we are plunged into a kind of medieval psychic darkness. I have realised that these opposites are united in an intermediate state and it is through the transformation we undergo in this state that we encounter it. We directly experience the interaction we have between our external senses and the content of our mental reality. How we mix them up with each other, and attach ourselves to substitute objects for the content of our psychic reality, leading to a continuous cycle of confusion and severe mental torment. In traditional India, this happens when Indriya becomes our inner Āyatana. Which means that our entire world as we perceive it, when filtered through our external senses and united with the properties and content of our mental reality, becomes one and the same. We become attached to chains of dependence on our external senses. By what they excite within us without perceiving where they originally arose. We cannot perceive that we have a mental quality that is crucial to understanding what insight is, which gives us the ability to observe the content of our mental states without being distracted by our external senses. Indriya is this ability. When everything becomes one and the same, Indriya becomes Āyatana. A defiled version of Indriya and mental ignorance. We can say that we possess a mental function whose property is to work in conjunction with our psychic processes, with all the input of our inner and outer senses, and to serve as a threshold to mental reality. This means that we have gained a sense of a liberated consciousness. No attachment arises in the contact between mind and object. And from this perspective, it acts as our primary accountant for the content of what arises in our psychic reality. We relate to it as wisdom. It is where our center of experience have mental home.

Usually the content of our interior is in a dormant state of potential interdependence. Which when awakened by our external senses and excited, creates states of consciousness from the conditioning they have provided. In order to utilize the original potential of that content, we observe it without getting into it and identifying with it. Which leads to us being able to perceive it in its original and unadulterated state as something we have transformed into a dependency of our senses in their relationship to the reality around us. We will then perceive it not from their original dormancy in the background of consciousness but only from their excited and conditioned state. In this way we make ourselves dependent on chains of states in which we have no conscious participation. We become puppets in chains of events that we do not experience as having their true origin within ourselves. Our outer senses affect us in a way that makes us controlled by how they have been conditioned because we have no meditative self-observation that makes us present in what is excited by the interdependent content we have within us. This makes us unable to truly perceive what we do and how we actually treat others through how present we are in what is happening within ourselves. Something that becomes clear when we have encountered our inner family in their interpersonal context and original, unadulterated form, and the states they have been conditioned by through our outer senses’ many layers of experiences that have not been communicated to them in their true meaning for us as mediators of the direct insight and knowledge that is inherent in nature itself, and the deeper sense of belonging it makes us experience as participants in, of a larger original whole. They are referred to as the Sáivu family in Sami.

If I look beyond consciousness and its inherent properties, and how they have been conditioned, I discover that they are associated with a comprehensive sense of connection and belonging to nature in an embodied sense. How through them we identify ourselves with our visual impressions. With what we hear, smell, taste and touch. Something we choose to relate to and promote in our environment, or reject in ourselves. It is through them and the psychic content that we add to them that they become body and at the same time mind. Where they are united in the inner experience of the whole they are part of as a single inter-human connection of them as the past, present and future, all in one in our consciousness and its relation to nature as experience, and as Rádienáhkká in sami. Which we by meditative self-reflection try to separate out from our physically related senses. Beyond them there is also at the same time the absolute totality, the quiet, peaceful nothingness and the fundamental basis that supply us with the function of a deep mental stillness in our being. The intangible scope that manifests itself as the potential of direct insight, knowledge and experience it provides the properties of consciousness with, of the content that arises in it when we pay attention to it in a meditative and self-reflective way. In traditional sami that is referred to as Rádienáhttje. Apart from how we adress this content, this is the fundamental experience we encounter in our lives as we try to face it and adjust our unadulterated senses to what it means to us as children. The Sami addition is what the psyche adds to the raw experience, making it available to us in a conscious form. It is also this that we must find our way back to at some point in order to come to terms with the mental content we have made common cause with, and identified with, that caused us to abandon the foundation of our being for the attitude of a superficial and staged identity. Something we could not have done differently because we were children and completely unprotected from the world that is itself ignorant and uncomprehending of how we should be taught to face it on the mental terms that have been with us from the beginning. Once we realize this, it also becomes our obligation to somehow promote it in others if the receptivity has arisen for the self-observation that it entails. We learn this through the patience that arises within us in our own self-observation. Contrary to the self-reflective and meditative life of Dalai Lama, our Kings and Queens have long since had no significance in this sense, no matter how much we try to emulate their court in our lives.

When our attention has shifted so that our perspective is grounded in the first original totality, we also see consciousness from its inherent functions as they meet our external senses and form the tension they create in it. Which we formulate as the shapes and patterns they produce in the encounter with our consciousness and its functions. As if they were the content of the light waves when they reach our eyes. In the sound waves that reach our ears, or the common chemical composition of different particles when they are perceived in the nose, or in the mouth. We embody the experiences of our external senses in how they meet the content of our consciousness and the properties of consciousness itself, and they are given additional content that did not originally arise in them. Even time as we see time ceases. It is one of the properties of our gemetrical sense of consciousness. Time as the past and the future become one in the present. Concepts, labels, and emotional content, in the sense of the tension that different states maintain with the information patterns that are formed in it are also added. This creates a psychic resonance that forms experiential templates of psychic content mixed together with the basic functionality of consciousness where everything is united in our embodiment of them. They are also conditioned by how they are allowed and formulated by the era in which they are experienced. This is where the osmosis occurs that the Australian Aborigines consider as the constant and present background patterns of the dreamtime, which shape and constitute the psychic inside we see embodied in the reality of our outer senses we provide with our content. We call it our symbolic life when they unite and together form meaningful contexts that are assisted by the functions of consciousness. Whether we do it in a litteral way scientifically or through social and cultural conformity. On the personal level, interpersonal forms, like the Sami Saivo families, function as pure and unadulterated translations of the experiences they personify of our original and preconscious family relationships. where they function as transitional forms of the mental contents they bring to consciousness in an interpersonal sense. When the interpersonal function of consciousness has been understood, the perspective shifts towards the larger underlying psychic totality, and our perception of time changes. The functions of consciousness lose their connection to it and both the past and the future are united in the present as consciousness itself. As one of its inherent properties. From within this totality of which consciousness is a part, direct experience is then embodied as knowledge and insight, as a built-in property of nature itself and the inner psychic whole in which they together unite their opposites. Here also the ability of consciousness to create personalized intermediate forms ceases since it is in itself also a property of what it conveys. We then perceive it as the raw, unadulterated experience it is, as insight and wisdom in its purest form.

It is quite obvious that consciousness has two separate but functionally intertwined parts that constantly influence each other. One part that is provided with the impressions from our external senses, and interacts with how we perceive them emotionally and supply it with labels of the other, psychic consciousness that has to do with the built-in properties of consciousness, which furnish us with the forms we use to describe what is supposed to affect us outside the temporal. Outside our spatial perception of time and space, as nothingness and infinity beyond our external senses in their tangible object-related sense. A property of our psychic consciousness is precisely the state it gives rise to as the absence of the past and the future. Everything is now, and is happening now everywhere. At the same time that they both influence each other, which gives our external senses a content of psychic substance, and conversely, it gives objective form to the content of our psychic consciousness. But neither of them should be confused with the nothingness and totality that encompasses them both and unites them from the underlying perspective it bestows upon them both in our meditative self-observation. We act from the awareness of our external senses and meditate from the awareness of the content of our psychic perspective. In this we find the mental process that repeats itself all the time everywhere as long as it remains undetected. When we interrupt the communication between someone else and the connection we have to our inner direct knowledge and insight, we awaken the old wounds that have caused us to build up defenses against this attack. We can call it the dormant vulnerability at the very foundation of our being. When we then encounter this defense of theirs, this in turn awakens our own vulnerability, because we feel rejected in the same way that it once exposed the relationship to ourselves to it through this assault, and it provides us with our own lack of ability to allow others to have a different opinion based on their direct knowledge and insight independent of ours. This vulnerability does not allow for any personal, social or cultural differences in the relationship to our inner psychic sources and their processes in interpersonal contexts. We can completely ignore both our own and others’ physical or mental suffering and in a literal sense walk over dead bodies as long as we do not encounter the content of this within ourselves and discover the true reality that our meditative self-observation conveys to us. The discovery of this is the beginning of the initiation we carry within us to the life process that creates depth, a psychic consciousness and a different type of attention and insight. Mentally, this becomes painfully clear if we are placed in a context that separates us from our usual surroundings and significantly limits the impressions from our external senses so that we can begin to observe the communication we have within ourselves without identifying with it. Then we also discover what it is we truly share with all life.

It is a wild experience to see and hear how rootless and confused we are, and how far from our basic essence we can go in our distorted and undeveloped relationship to our mental activity. At some point this will make us go all the way back to the original totality we were in as children, and find the wholeness that constitutes our inner fundamental state of being. It is in it, from this underlying inner perspective, that liberation lies from our conditioned relationship to consciousness’s own properties and their original functioning. Which is not possible as long as it is the inner observer that controls how we should take in the experiences that constitute the content of our consciousness. From the perspective of the totality, it is a terrible mental mess that we are thrown into early in our lives, to try to manage ourselves in because most of those around us are themselves confused and do not want to have anything to do with it because of the vulnerability it opens us up to. At this point, we do not know that the basis for it is to be found in the consciousness that contains our experiences of the totality that seeps in with its awareness and the liberation it brings to our conditioned way of encountering consciousness’s internal properties. When we meet them, we are confronted with everything that made us submit to our parents’, and our surroundings undeveloped relationship to this psychic energy, to their personal mental flow, and what conditioned the inner qualities of their consciousness in relation to us. But not only that, the vulnerability of what it meant not to be present and allowed to express the conversation that is simultaneously going on in our relationship to ourselves between us and ourselves and others independent of our external senses. We discover within ourselves the oscillation that has emerged between being heard and seen, and seeing and hearing others in the absolute presence that arises in that communication. So the old authority we have learned to assimilate so well appears again. On the one hand, we do not allow others to express their relationship, or their understanding of the ongoing experience they perceive in their relationship between their consciousness’s own qualities and them. On the other hand, the vulnerability that opens us up to noticing how it affects us in relation to the direct knowledge, insight and experience we are involved in from the fundamental perspective we perceive from beyond the old conditioned properties of consciousness. Or pure unmolested consciousness. When we see the vulnerability and the coercive authority we have learned to use, to be heard in our own relationship to this perspective, we also discover how it has an inhibiting and limiting effect on our surroundings. At the same time, we also learn to see ourselves in it when we allow it to speak in people around us. To express it freely without being questioned, reprimanded or silenced by the submission we ourselves have experienced being exposed to by the conditioning of our inner awareness that is independent of our outer senses.

Consciousness has properties that when these fade out and are perceived as its functionality in itself, it transitions into a state of pure attention without these functions of it. This consciousness does not have properties such as past, present or future and is not dependent on our external senses. It does not rest on any mental concepts, on what their composition is, or on what labels we put on them. Nor on how we prefer to relate to them. It is the pure consciousness whose content consists of our experiences as they are, without consciousness’s own inherent properties distorting them. Ordinary consciousness is something that we constantly return to, and provide with the awareness of the unconditional relief of pure attention, which constantly fills consciousness with its liberation from consciousness’s own internal functionality. With being as it is, independent of the conditioning that exposes our ability to insight with cognitive distortions.

One thing about meditation that is difficult to grasp is nothingness as a perspective. To not only see it as emptiness but also to see that it is an infinite potential. The content of our stream of consciousness fixes us on accumulations of the experiences we have in it. On the body if we feel rejected or inadequate, or if it creates belonging and context. On feelings of reluctance or fulfillment. We put labels on how we formulate our experiences and put it in relation to the present as the past and future. Regardless of the fact that all experiences have nothingness as their underlying perspective. In mathematical terms, they are described as attractors in different states or phases in a phase space. In meditative terms, we give psychic experiences that do not originate from our external senses other terms which may refer to concepts as collections of these experiences that we have from our subconscious flow. In traditional India, one refers to the Buddha’s teaching and to this as bhavanga. Whose state is a dormant subconscious flow of existence itself that underlies all our aspirations and intentions. It underlies the emergence of consciousness along with our perceptions of the mental states they create. How we relate to them emotionally. But to perceive them for what they are, temporary and transient mental events bound together in causal chains by our conditioning. We need a perspective that does not include an inner observer, but the underlying nothingness that causes us to end up in mental rest and stillness. I have not met many who, when the need to take on this challenge, understood the connection it means to go in that direction. Yet everyone is connected to this undercurrent of undeveloped and dormant human accumulation of behaviors that fundamentally are not ours. But which we use as a substitute for what we are.

To cease identifying with the observer we constantly carry within us and to separate ourselves from it so that an observable distance arises between the aggregates of the conditioned content it relates to in its subconscious flow and our self-reflection, creates an enormous mental relief within us. But it also opens us up to a perspective beyond that, to the perspective of nothingness and the mental experience of the geometry of the original psychic whole, the emptiness where the present, the past and the future unite and become one in which we experience how the ongoing present becomes the past of our future. The mental undercurrent we observe meditatively in our self-reflection contains all the conditioned karmic energy that in various forms collectively constitutes what we call our person. A psychic energy we manage and regulate when we consciously observe its various emotional states as they arise and are awakened from their undercurrent and assume the mental conditions we spontaneously use as they are staged in our lives. From this underlying perspective of nothingness, we see how the states of consciousness that arise from the undercurrent to which our consciousness belongs, influence each other and control not only us in our lives but also those around us who have not yet experienced the shift of our mental awareness and the basic ability we have to regulate its karmic impact on our balance of mind. From this timeless inner perspective, we see both our own and the collective impact that the energy contained in our constant feedback loops has on us from this undercurrent, and that it has on the original experience of the psychological whole, and continues to have as it lives on through us from a future marked by how the emotional states of our conscious forms have affected us in the past.

If our ego is occupied with our inner observer, we become self-absorbed. If the observer is occupied with the substream of our human consciousness that we share with everyone else in our social and cultural environment, we attach ourselves to every impulse and every psychic impression we encounter in it as if they where our own, even if they arise and are expressed by someone other than ourselves. If our inner parent figures have not yet reached a conscious level but remain below the surface in the underlying psychic flow of mental events, then we experience ourselves as identical with everything that is going on there, anywhere, with anyone in our environment, as if the psychic process someone else encounters between them and themselves in relation to it, were something we ourselves must encounter and relate to by identifying with their relation to the inner observer there also for them. We perceive it as if everything that happens in this underlying psychic substream of psychic life, in our relation to its content, also means that our experience of it is exactly the same as what other have of the mental content we encounter in our own. We imagine that all people, despite being unique individuals with their own characteristics, having their own personal experiences of their relationship to this substream, also have the same relationship to the observer that we ourselves find ourselves dealing with. We perceive ourselves as one with this sub stream in the environment, as one with others from within regardless of the individual role that others’ experiences having in it, and in relation to the content of their relationship to the underlying psychic life that they perceive within them regardless of what our own relationships to it is.

By applying the results that mathematics uses to the images it gives rise to, to describe reality and its content, in relation to the original psychic whole, the energy whose processes we relate to through our experiences of the content in it, which when we translate it into consciousness becomes more easily understood as a psychological geometry of infinite space, a totality, or nothingness, where all the parts that are included in it simultaneously also constitute this geometric sense of a totality in itself. We approach our perception-based external senses to the inner perspective that connects them with our inner forces, their state, and the mental processes that surrounds them in it as raw experiences. Each part constitutes a periodically recurring pattern of this psychic whole and repeats it infinitely. Which gives rise to the simultaneity in the experience of this whole as it unites the present with the past and the future. To put it in a practical sense. The mental processes that we have been involved in affect how our future relates to us, the same future which in turn is something that has an influence on us in the present which will change its relationship to the past. Which means that no matter where we are in time, a change in our perception will always change our reality. We imagine any psychological geometry of infinite space, and the energy that permeates them all, to have the same temporal fundamental properties as the infinite cosmos itself. Each individual consciousness in its experiences of the appearence of its inner parts perceives these properties as attractors. As parts and a subsets of the original whole through the states they temporarily give rise to when they are not perceived in a fixed state, but as a pattern of experiences that reveal a hidden order in an otherwise chaotic and unpredictable individual context of their influence on us. Which creates conditioned behavior patterns that exclude their individual function in the whole of which they are part with the states that other attractors give rise to in it. Each consciousness imagines them through the experiences they have of them in the individual geometric space of the original psychic whole, and the psychic energy its content generates as consciousness of our experiences of it. This whole initially unites in itself, all states and all the forces they give rise to, which means that the information it contains can pass itself into every other experiential psychic state. Without self-observation they are therefore also perceived as if they were one. Through psychic reflection we learn to distinguish them. The experience of the attractors and the psychic states they generate from experiences that are then made conscious, gives rise to the insight into their repetitive motion in periodic mental processes and the core of their underlying properties. At the same time, it is the original whole, the great emptiness, a cosmic perspective of infinity seen through our external senses. Which means that reality is based on the experience that arises when it is observed, that means that it co-creates itself all the time when we observe it, all the time. So reality is the perspective from which we observe it in the original nothingness or psychological and mathematical version of infinite space. Which we experience with our external senses and interpret as the endlessly deep background of our night sky. But no system or its structure can be described in a meaningful way from within the system itself without it becoming a periodic repetition of what it already is, so in order to be able to do so, we simultaneously see it in an overall and unifying way that requires that we participate in it with the mental presence and the underlying mental processes that involve us in our description of it. But to bring ourselves to this we must meditatively go through the trials of self-observation which separate us from our identification with both the original whole and its appearance in all its parts. This leads to the conclusion that a comprehensive and coherent theory of everything should take into account that objective reality is ordered and derives its content and meaning from its relation to our underlying mental processes, and conversely our underlying mental processes derive their meaning from the consciousness of the description they are of the objective reality and order in which they participate without our identification with them. It turns out that reality as it appears, and the mental processes behind it, is something that is co-created as we observe and interact with it. Which suggests that knowledge, insight and enlightenment is a property of nature itself. Of its sense of a whole. Only attainable through our meditative observation of reality and the mental processes behind it. For me, this puts my senses in tune with the surrounding contemporary world I find myself in.