It is a surprise to me that traditional Indian meditation techniques have long since mapped out and documented by practice what our capacity for psychic reflection looks like when we participate in it. First by calming our psychic activity down to the point that we can observe them in and for themselves, and then by focusing on their content and origin. Which in turn makes us participants in the processes that formulate us in an overall human perspective without reservation and over the entire span of humanity. We think that our knowledge of the psyche’s chemistry means that we know how our minds work when we use it. When in fact, it was described in detail a long time ago. By following our sensations and our thoughts in detail, and articulating our ability to absorb them step by step. Following them with a clear head, it allowed people to perceive a broader scope of our psychic functionality in those states whose characteristics lead us back to our psychic origins, to its underlying influence on how we perceive ourselves. How they relate us to the world and processes our sensory impressions and mental activity in it. They made it possible for everyone, based on each one’s personal conditions and experiences, to do so consciously in self-observation and in each individual state we experience on our way to a deeper understanding of how our psychic processes work and operate within us, for everyone who chooses to do so. With an understanding of the inherent procedural order that alternately affects and is affected by our lives and our life experiences, from which our insights are then formulated by our meditative presence. Many of them with origins that cannot be directly derived from our current lives but are something that has been latent and dormant within us waiting to be activated through our practice of meditation and psychological self-reflection. These can appear suddenly through bursts of perspicacity, visual impressions, in our dreams and in meditation. From these states can also emerge what affect us with an incredible intensity, which can make us begin to encounter them for what they are in themselves, and for the information they convey to us. Their emergence works in such a way that by giving us an experiential context for them, we can encounter them, capture their intensity and then follow them back into their preconscious psychic origins. But without an orderly process for these states, they simply become overwhelming and their real context and living underlying purpose are lost. We cannot absorb the energy that arises in our encounter with them. The contact between their origin and the information they convey is interrupted because we cannot endure their intensity and they are transformed into something untouchable and material. That is the natural reaction to what happens when the ego’s supremacy in our consciousness diminishes. It resorts to faith, animosity and to dead mental objects with no other affiliation than to the ego’s exaggerated view of its own importance outside the reality of our meditative life. Ultimately, this can destroy us, or we can end up harming other people because of the frustration our own meditative shortcomings generate, which then become psychological events that are only possible for us to follow through our demands and expectations on others.