Meditation or psychological self-reflection in its most complete sense is something we experience in the functional balance that provides us with the law of the mind that formulates the absolute foundation of our being. In its widest sense it also includes the peaceful calm, the stillness and community that we find in the experience of wholeness and presence in nature. With nature itself. This sense of wholeness, of true participation has been described for over 40,000 years by Australian Aborigines as dadirri. The inner deep listening and quiet still awareness. I do not think it is too far-fetched to also imagine that this practice lies behind not only theirs, but also all people’s inner need to seek the healing balance of mind and the communication it entails to our connection with our inner self-organizing source and its union of opposites that makes us seek our way back to it in seclusion and ”walkabouts”, both in our temporary needs to seek it beyond our societal contexts, and our own individual needs to experience closeness to nature as it is, and comes to us as a call both from within and from without. It is in the absence of ”dadirri”, or Australian aboriginal meditation practices, that we experience both ourselves, our cultural expression of life, and people that appear as out of their minds, doing bad things both to others and to themselves when they feel fragmented and do not experience that we have a coherent and balanced personality in relation to all of our parts. We see ourselves on the one hand as dependent on the goodwill of others, and become restless, erratic and incoherent when things dont coincide with the law of this mental balance. And on the other hand as dismissal in our exaggerated models of virtue, and in our need to show ourselves from an ideal collective code of conduct since it provide us with a sense of belonging. Either we see ourselves in others as unreliable and irrational, or too distrustful of that which does not take into account the notions and ideals that we have rejected and use to replace a genuine sense of mental equilibrium. Regardless of this, and whichever end of opposites we choose, we have lost the inner equilibrium to the tension and intensity that arises in the one-sidedness of one of the opposites, and to the absolute basic human condition that this source within us present us with. In short, we cannot share the vessel we call soul, or nature as something in us, our embodiment of the parts that unite us with its contents in our person with others, with that which gives others an experience and sense of a greater cohesive inner whole. Without dadirri, we risk distorting our meditative practice of self-reflection and transforming the mental states we perceive into more or less limiting behavioral standards that, in the worst case, may replace the direct experience that arises there, instead of setting us up with the right kind of concentration and awareness that allows us to communicate with our inner source on its own terms. However, in the end it is not about meditation or some kind of praxis of self-reflection, but about sharing a presence of mind where all there is mutually condition and co-create each others sense of being.