The further into life we have come, the clearer it becomes that the importance of the body as the only means of communication with our surroundings decreases. Our external senses convey information on its own conditions as usual and we observe it, but they no longer have the same importance if they are not also at the same time put in relation to our inner person as a subtle material presence, to the eidetic impressions and sensations we have, and to the meditative self-reflective content they create in relation to our surroundings. They are the original sources of our mental states who shape the behavioral patterns that characterize our experiences. They formulate in and of themselves the properties that we can derive back to our structural psychological conditions. The body in this sense and the conditions it conveys acquire a subordinate importance in relation to them. Through our self-observation, we begin to experience the meditative interpersonal space where we begin to perceive ourselves as outside the performance-oriented self-absorption and absence that we have instinctively repeated in relation to the body, where our sexuality governs our undeveloped mental relationships on the body’s terms. Which distorts and idealizes it with properties that do not belong to the relationships we attribute to it. It does not contribute the underlying information that constitutes the fundamental condition to which our being is related. But in balance, it conveys, together with our psychic life and its meditative space, the original place of wholeness that is fundamental for the person within us in its experience of a more genuine relationship to nature and the greater whole that it brings to us as a part of it from within. In a traditional meditative context, this corresponds to the first jhana and is something we encounter early in our young relationships. But without any way of understanding how our psyche operates and interacts with the body, what it means for our interaction with the mental processes they gives rise to, it is only later, when we have gone through how we have applied it in our lives, that we can evaluate what we went through under its conditions, why we sustained them, and why we had to do it. I also suspect that much of the strong opinions and uncertainty that arise around gender issues have their origin in this change and the conviction that our self-image previously had when it was only characterized by our relation to the body, and very little by our inner person in its meditative and self-inspecting context. Because when our inner person begins to emerge within us, we also gradually lose our old undeveloped identity whose belonging we have previously exclusively seen through the body, and through the preconscious mental processes we have expressed by it and associated with our sexuality through a person of our opposite sex. Which when this happens, begins to dissolve and change its meaning, and transform into coherent experiences of contrasexual qualities. Something that then occur both within ourselves and as a composite experience of qualities we discover that others simultaneously, without us identifying with them, relate to in their own way. We perceive them as if they were events that interact with us and that occur simultaneously within others as psychic properties in themselves, which also relate us to nature as a whole from within. It also brings about a separation that creates a greater sense of context and belonging.