With every insight comes a definite psychic pattern of how we deal with its meaning and significance. First we experience the direct rapture and involvement, the applied thought and our evaluation of it. Then our confirmation of it as an inner assurance of the authenticity that our involvement conveys to us in our rapture. After that, a deep pleasure arises in our involvement before it completely transitions into an inner equilibrium and clarity and an unconcerned state of stillness and awareness. But that is not all. Here also arises the psyche experienced as a timeless infinity. Where consciousness in it assumes an indefinite ever-growing expanse in a tangible sense of nothingness. Devastating for our inner balance if we are not yet psychologically mature enough to face the ego’s identification with it, or we are forced into this experience in our life when we are not ready for it. But when we prepare ourselves to let go of our ego’s hold on it, through our inner maturation process, we see how our pattern of insight and perspicacity repeats itself over and over again until we accept how our mind works and our sensations gain their independence in relation to our conscious presence in it. We realize that it has never been about our ego, but about how we relate to the information it receives from sources beyond it. How we conceptualize it is up to each one of us, but to share them culturally we need terms that give us a reference to them that at the same time make it possible for us to face the intensity of the states that they create within us. That is why it is so important that we also have some knowledge of how our meditative technique is structured when we interact with our psychic logic. Otherwise we risk it being lost in the ego’s limiting identification with our psychic content. Still unknown to many, this process was documented thousands of years ago. It was collected in the knowledge of the different stages of the jhanas and their relationship to our sensations, and still constitutes a good description of how our mind operates apart from our bio-chemical analysis of it. When we perceive this in relation to our own experiences, to the objects of our senses, our emotions, our body and our body perception, it becomes clear that our ego is not what creates our psychic content. Rather, it is each person’s own relationship to the content that consciousness consists of. Furthermore, it is probably from the experiences we encounter here with our underlying mental properties and the psychic states they are surrounded by that our creation stories come from. Where they try to describe the emergence of consciousness from nothingness. Into the infinite space. Where the psychic energy is transformed through its embodiment of information as sensations, and its inherent energy is released as consciousness and it shapes the world from its dormant and formless preconscious primordial state outside of time. It is to continuously observe the creation as it happens within us. All the time. Anyone who works at the edge of consciousness and with the knowledge that arises there knows what I mean. Even though we are most concerned with what arises there in terms of how useful it is to the ego, and not in the psychic environment that provides us with our content. Which turns our inner maturation process and how our minds work into a health problem because most of us have no way to assimilate what we learn through direct experience or what it is that is constantly going on inside us other than in a materialistisk way.