There is a big difference in self-observation between consciously choosing a role model for the inner absolute foundation we see of ourselves in others, and allowing someone else to carry it for us without us being aware of it ourselves. Because if we are aware of it, we can through self-observation realize it in ourselves by meditatively making visible our experiences of it not only in ourselves but also in others. Alongside this we also become aware of the state of anxiety, restlessness and feelings of inadequacy that the lack of that perspective means for all of us before we have experienced it and developed our relationship to it. The unconscious relationship creates an magniloquent and almost unattainable ideal version of it, which makes it difficult to absorb and realize within ourselves, since we are replacing our meditative space, and our absolute ground of being, which our inner person communicates to us, with idolatry and hero worship. Which is the norm in the Western world. However, there have long been traditional self-inspecting and meditative techniques in which monks who are incorporated into the monastic life, especially at a young age, have been trained in a way that will overcome the blockage this entails in their personal development and the realization of the absolute foundation within us, since a self-observant attention is crucial not only for our mental health but also for us being able to overcome this working identification with the transmitted and not yet personally experienced impersonation of the original mental foundation within us, that exist in the emptiness beyond consciousness’s own self-illuminated state of conditioned content. And in relation to the inner person or subtle body’s knowledge-bearing function as a mediator of the luminous insight that originally emerges from beyond it in the nothingness in which we find it. Where this absolute ground, by its various forms in this meditative space, performs a kind of mirror-like self-reflection of itself by its own content, opening a path to our experiences through the mutual interaction that their origin is to that foundation within us that they make conscious to us as we go through our transference of them and begin to absorb them. From this perspective, our experiential psychology is in a sorry state. There is no commonly shared inner teaching that can lead us in the right direction. A single glance at the world around us from within conveys that insight, and what we already know when we begin to listen to our psychic roots. We are unfortunately often left completely without the means to encounter our meditative space as we leave our childhood and enter our adolescence. Which is evident when we encounter the incoherent inner confusion we see everywhere around us, and what it does when we stage our frustration at not being mirrored by the clear absolute ground within ourselves. Because with that experience we cannot bring ourselves to act in a way that goes against the morality that that experience possesses in itself, without committing an offense against it within ourselves and causing ourselves the suffering that results from our own actions.