My personal myth is contained in the stories of meditation, of psychic reflection, not its technical aspects, but of how I refer to the psychic energies I have that give sense and meaning to the world. They create scenarios about my life as I live it. That is, an observable background to my experiences as a human being. Not about whether something is fake or unreal. But about being part of existence itself, as it interacts with me on a regular basis from one day to the next. It have usually meant acting rather than reflecting for me and for people around me. That is, we tend to put pressure on someone to do something, to get relief, and to play along, provided they willingly or unwillingly become complicit in our enactment of its parts. Objections to participating in it create reluctance and even violent reactions of frustration in others around us as we naively only transfer our psychic reality to others around us in order for them to live up to our mythic conditions. Regardless of whether other people are something else in themselves, what personal qualities they have, or whether their myth differ in their reality from the roles played out in our myth and their is independent of ours. It is against this background that we do not accept that others reject it, and we alone must bear the guilt and inadequacy we feel if we deviate from ours. We live it out in its individual parts again and again, until we perceive them as observable psychic properties in themselves, in our constant repetitions of the emotional conditions they create, their tone, mood or psychic atmosphere, and the impact they have on us as parts of a substantially larger coherent human whole. It has always been there as the path towards an experiential understanding of ourselves in the world. A silent path created by a process towards psychological maturity that we walk alone in the midst of everyone else. There are meditation techniques that, in different ways, put us in an intense relationship with our beingness and body perception, and the sensations that follow from that. They may get us on the right path. One way to work with them if we are not a sensation type is to consider them through the experiences we obtain by our psychic impressions. They are then perceived individually, as different but similar experiential experiences of multiple conditions that can be perceived as parts of a set which in turn appears as their original source. These sources then become increasingly clear the more impressions we get of them as we interact with them in our lives. When we have reached a certain critical level of repeated experiences, an inner imbalance arises from this which the self organising center strives to restore the kind of peace of mind that results from our union with them, it becomes clear then that our meditation will have a greater depth and reach considerably further than one’s own personality. We end up on the road to a greater psychological maturity as we simultaneously collide with the childhood person within us. With all its innocent authenticity and lack of vivid, compelling human experience. With all its attempts to distract us, to conceptualize psychic life without the necessary interaction with its properties to prevent us from facing our experiences of inadequacy, and feelings of rejection. But at the same time also the guilt we carry within us because we have come to be conditioned to abandon our path, the connection to our guiding principle within us, and our communication with the self-organizing center which unites all opposites for those who, for various reasons, made us do it. Meditation in various forms, the more natural the better, can assist us with a technique that gives us a way to find our way back to the process of psychic maturity that has been going on within us all along. How what we then encounter will be conceptualized when we translate our experiences is something that has always existed within us. It is the myth of our lives. Generations of psychic layers created from experiences stemming from the same original sources. Which has then come to be transmitted to us in a way that makes our relationships with the world comprehensible and filled with the interpersonal context we obtained from it.
This is not to be confused with our inner person’s naive and undeveloped transmission of our inner guide and objective source of reference, to be embodied by our cultural mother in the form of various personal ideals or beliefs. The vessels she creates for our inner counterpart to express, such as the path which constitutes our psychic maturation process, have nothing to do with that. It only makes us feel vulnerable because we only continue to stage our inner self by using others for the roles they are supposed to personify in our transmission of the psychic life that plays out in our background, without us having any access to it in any way other than through others. She is within us to show us what this being is, as in human being. Existence as an embodiment in itself, the great mother. The world as soul and her daughter, the young part of her that is maturing in us if we take part in it. This is what she turns to in everyone and everything around us. Our balance of our mind. Beingness as equanimity.