A not generally accepted aspect of what we call psychology is the self-observant meditative practice where we individually reflect on and encounter our impressions and impulses for what they are and mean to us in themselves, when we are or have been under their influence and then by meditatively reflecting on them try to understand their objective psychic meaning for us and our inner life in a way that shows the general occurrence of this content both personally, but at the same time also in our social and cultural life. Something that clearly emerges between us and ourselves in our way of looking at others filtered through our own psychic impressions and spontaneous impulses. Which when made conscious makes us see through it and also approach it in others as something that affects us all but in each one’s unique way. In ancient India and its history, where meditation has long been at the center, the insight into our human need to actively reflect on the objective mental processes, how they are woven together with the content of our experiences, and our psyche’s engagement in them based on their fundamental functions within us, it becomes particularly clear to us that in our suppression of this life-affirming need, we also need, like in Indian tradition for our mental health, to access our whole person by also beginning to satisfy our individual mental needs for psychic reflection, for ”meditation”, independently of our conditioning and the common ”good”, in a more serious way. Also, independent of individual differences and life views. It is always there and it constantly interrupts us in our ”meditation” retrospectively, and in its opposite, in our gaze towards the potential in our visions of a carefree future where our inner wholeness takes precedence. Ever present, it rests deep within us, suppressed and rejected in our psychic background and from there it constantly assaults us with its whims when stimulated by our direct experiences. But without our actively affirming it, by letting it speak, and observing its content, our experiences do not receive any psychic recognition. We do not discover the influence it has on us and on others to whom we expose the relationship between ourselves and ourselves. The most important aspect of our experiences is lost because we do not then see its connection to ourselves or the communication it establishes with us in the meditation on how we are affected by our impressions, our instincts and impulses, and the mental actions that follow from its psychic events. We all do it all the time. Often without being consciously involved and giving it its proportionate space in our lives. And often without knowing that in many older cultures there have always been known, well-tried and experiental ways to give us access to it and benefit from its indispensable way of establishing a relationship with ourselves, and then to actively take part in the relationship to our inner self in the relationship we have both to others, and to the nature that it also surrounds us with. Which is the body of knowledge that our psyche connects us with through direct experience and we gain access to through meditative insight. It is the orphaned emptiness we enter from the original whole that then forms the scope we fill with the content we experience of ourselves in our relationship to it. Which we then make conscious in our lives by the experiences that arise from them when we are forced to confront this content alone, and in ourselves.