One aspect of meditation and psychic reflection is that it is not often noticed how it illuminates our altered or distorted perception. Through self-observation we discover how our impulses and impressions within the body, our emotions, the mind and its inherent psychic properties affect and change consciousness at the very foundation of our perception. Especially when we see our preconscious properties through others outside our own frames of reference, and in an undeveloped state in relation to the original whole and its inherent parts when they interact with us without any real participation on our part. It becomes obvious to an outside observer how each of us acts within it in an incoherent and disordered manner without any communication with the structural properties of the psyche as impulses and impressions emerge with their own inner intensity in a disjointed manner, and without any coherent psychological context whatsoever. We may come to recognize it when people force other people in our immediate environment to correspond to a counterpart in this inner context and to act accordingly, outside of a certain persons own psychological frames of reference and in relation to the whole that we, within each of us, are guided by, and encompassed by in a fundamental sense. When we make this a normality, we idolize or devalue the qualities we do not yet see within ourselves but only see in others without any moral consideration of what the outcome will be for both ourselves and others around us when we transfer them. The result is how our personal world is shaped by our relationships to the qualities in this original whole, and how it has also shaped how the world around us looks in relation to it. We meditate and reflect on the raw experience of the psyche as we try to make it comprehensible beyond our conditioned way of habitually formulating the impressions we receive into conscious forms and words to please our surroundings. It is one of many ways we use to approach the preconscious psychic scope whose information, when it has found its original meaning, transcends the content of the stereotypical approach of consciousness and guides us to our unadulterated embodiment of it. It is not how we formulate it that is important, but the experience itself which in various attractive states, in information subsets of the original whole, acts on us. There all formulations of them become equally true and unadulterated in our attempts to find the preconscious order, the coherent psychic structure, and the context that it communicates to us regardless of the cultural descriptions we have learned to use to approach them.