In the intermediate state that we observe and encounter in our self-observation, we find the psychic content and the processes that surround them in every moment of the conscious flow that at the same time also sets aside the content that has been conditioned by our spirit of the times and distorted the original experience of this content. When this happens, the absolute ground of existence within us meets the spirit of the times, which creates a tension and confrontation between them within us that becomes our task to dissolve. When we go through this, we return the original and unconditioned mental experience of this content back to the intermediate state we experience when we observe it during our self-observation. Thus, we simultaneously transform the mental content of our spirit of the times and liberate it from the distortion of the background experience that characterizes it in its manifestation as we stage it. Meditative self-observation transcend it and creates an experience of a deep inner peace and stillness in the absolute ground we have within us. Something that the content of the zeitgeist itself cannot give us in its conditioned states of the uninterrupted flow of consciousness. Because it is part of its content. Our transformation of this content occurs when we, from the perspective of the absolute foundation, shift our focus from our identification with the zeitgeist to the uninterrupted flow of moments that is an expression of the way the psychic whole becomes aware of itself through us. Thereby, we can begin to pay attention to the new content that, through our personal processes and raw states of psychic energy, becomes lived out in this intermediate state until we are ready to begin observing it and taking in the inner meaning it has in a larger conscious context of the mind. But most importantly, the overall psychic information structure, whose parts are expressions of the ongoing consciousness-making of the underlying whole, in the state of the intermediate space and in relation to our absolute ground which is unique to each one. We can only realize it and its parts by formulating them in the way that our experiences and our psychic background make it possible through how we absorb it in our self-observation. No one else can do it for us without our psychic experiences being distorted by them, by their individual experiences and formulations, in their own translation of them.