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.