We miss something important and deeply essential in our lives when we do not realize that the background content of what we call imagination actually constantly refers to how we transform and materialize the formless preconscious experiences to which our thinking and concepts about them relate. When we share our description of those experiences with others, we call it culture. Just as the families whose psychic history in relation to our preconscious life shaped the concept of Sweden with their content, so there were many families outside of them that were shaped by a different way of referring to the content of our psychic experiences that held them together and united in a belonging where nature, culture and psyche were parts of a composite sense of community, that outside the formation of the Swedish state differed from the families that constituted it, and still do today. Because this preconscious content allows consciousness to extend our perspective far beyond our present time and into psychic time, where we find that people have related to this content, and applied the same life experiences of our preconscious psyche culturally under different conditions far back in the history of our ancestors, without this formless psychic content as an experiential psychic reality in itself having changed. In this way, it has a given context and continuity to our notions of what it is that has been stimulated to come to expression in our consciousness, and then formulated in relation to how people have collectively come to form a coherent relationship to this timeless content. This is a perspective we discover as consciousness’s continuous incorporation of the contents of the original whole and the ongoing transformation that occurs there by its preconscious sources’ close relationship to it, not something we experience from the ego’s limiting functionality and the conditioned personality it imagines itself to be for others and wants to be treated as. With the unwholesome results it has on both the way one’s own inner personality functions and how it then will affects others. In our constant sense of something being lost within us, we believe we are doing the world a favor by constantly trying to satisfy that feeling of discomfort. But in reality, we are trying to come to terms with the parts of the original preconscious whole that we once left behind and then constantly try to return to, but now as adult human beings without our primordial context and setting. In this sense, every state is in itself a collective and colonial notion, and its unifying function will therefore always psychologically operate with the authority of a colonial power. Any decisions made from its notion of a collective whole will therefore by definition be morally based on colonizing conditions. Therefore, in order not to be confused with the historical abuses of a colonial power, it should not intervene in people’s lives in this way. But for it to function and maintain its internal order, it must unite its members by supporting them with the basic needs they have, while also providing people with the trust it also needs for them to be able to accept it and maintain it among themselves in a moral sense. Ultimately, however, it is the psychic self-organizing principle we perceive in its union of the opposites within ourselves and in the original sense of a whole that, transformed, appears in a distorted form of concepts and ideas and not as the individual relationship it is between us, and to life as it is when we become psychologically mature enough to get involved in it. It has to do with how we communicate with our fundamental sense of belonging and connection.