At some point during our psychological reflection we will encounter the emergence of the mind-made body, a mentally visualized experience of the body that, due to the diminishing importance of the ego, begins to take precedence in our consciousness. It is experienced as an energy field, a template or a mental form for our body organising its biology. We begin to be able to read it while we generally also feel it in of all its separate parts. In the same way that we do it with our physical body if something is not right in it. We read the energy that surrounds a certain area or an organ to locate what makes us feel if there is something there that is not right. In the same way, we read the mental form that organizes and arranges the formation and functionality of our body which we mutually interact with as it do with us. We begin to see ourselves and relate to the world around us through it and perceive how this perspective affects us. The pre-formatted forms of perceptions in our preconscious psyche are opened up and the energy states they create lead us back to their origins. To the raw non-literal and non- material knowledge of life as experience. One way this approach has been documented is through meditative self-inspection, and in the practice of the psychic processes described by the jhanas in the Indian tradition of mental inner work, whose methodology, step by step, with observation, insight and understanding of the functionality of its conditions describes the psyche in relation to our impressions and impulses, which bit by bit reduces the importance of the ego and makes us aware of our mental form of the body and our interaction with it. Jhanas are living states that alternately merge into each other in our lives before we begin to be able to follow them as separate processes in relation to the body, our emotions, our senses and their underlying content, and observe them in and of themselves as interconnected parts of our mental life. Jhanas describes how the psyche functions in relation to the conscious content to which the ego relates us, and makes us aware of the inherent mental states that we, by merging with them, and become absorbed by, then leave for the physical becoming of our mental embodiment for our inner person. They create a kind of psychic balance of two different realities between them. Without it, we lack content and experience ourselves and others as empty or hollow. Our thoughts and actions are not based on our own psychological experiences but are filled in for us by others. When that happens, we turn into fathers to others’ relationships to their inner source and mothers to others’ meditative reflection and psychological content. To the emotional content that we provide them with from ourselves. It becomes our constant cycle of interaction. We cannot endure that relationship within ourselves, alone, and separate from others and yet together with them on our own individual terms. The only relationship that remains between us then becomes on the terms of the body and is mostly determined by our sexuality. Which turns it into a gender issue in relation to others instead of about the experiences we gain at the absolute foundation of our being and which we encounter during our meditative psychological reflection. We have opinions but no fundamental meditative experience of what it is. This seems to be the prevailing state of social life today. We give ourselves no time to engage in an active meditative psychic life reflecting on the terms that are determined by the preconscious content that influences our psychic states and accompany our actions from behind of our personal impressions and impulses. We just act them out directly and believe that we are expressing our uniqueness when we do so. Regardless of how they affect others. If we are in any way prevented from acting out our parental figures within us and replacing others’ communication with themselves, or are not allowed to replace others’ embodied psychic content of belonging and connectedness with our own, we react with resistance, reluctance and misdirected defenses, or with a suppressive compromise of our true inner needs, which makes us distance ourselves from each other and from the nature that unites us through self-observation and with our inner person through its experiential relationship to our consciousness. I have discovered that just by being aware of them within myself I increase my acceptance and allow for the opinions of others in terms that I don’t always have to relate to myself. It’s not about whether I can agree with them or not. I have my own independent of my inner parental figures’ functional ways of confounding them with others’, and exchange them together with others in their relationship to their inner selves if the conditions arise. I don’t have to try to share everything that happens between me and my person if our interpersonal connection doesn’t exist. It is not to relate, being someone else’s thought, emotion, or sensation. That’s identifying with the primordial wholeness. Instead of it being where we follow our inner person on its life’s journey.