When we identify ourselves with the reaction to the content that arises in our mind that is conveyed by our sensations to our consciousness, but do not pay attention to the emptiness that makes it possible for us to perceive them at all, what we call the I, or the ego, is created. By identifying with the content, we use it as an external filter and protection for the vulnerability of the ego, and it functions as an external acting personality that we adapt for our relationship with others. When we are young, it functions as a protection against being overwhelmed by an unforgiving environment. Later in life, it is our more mature and developed relationship with the ego that makes us use its content in our development by constantly training us to resist confusing others’ relationship to the groundedness with our own. Otherwise we become what arises in it. With that then follows the dualism in which we constantly try to maintain a balance through the pairs of opposites that the ego identifies with at the same time that we are confronted with new polarities. This is where an endless loop repeatedly uses its own content to describe itself by trying to reject its own opposite. And new pairs of opposites arise all the time. It is from this perspective that nothingness assists us with what allows us to begin to see all the actions of the ego and the confusion and ungroundedness it has driven and still drives us to when it immediately identifies itself with the impressions and impulses that it unites with in consciousness. In addition to the dualistic movements of the ego, we can also begin to discover and perceive the conditioned feedback loops whose content and energy create different patterns of image-generals, which make us see nothingness as something not only in relation to our own consciousness, but also that its content overlaps with others, and that their feedback loops generates potential patterns common to all of us and appear over several, recurring lifetimes creating common experiences that lasts over time. In this way, the experience of ungroundedness dissolves and returns to the pure experience of the original whole. The nothingness that at the same time constitutes the absolute foundation within us that we share with all life. But having said that, we must be allowed to be children and young adults, to live out and experience the relationship we have to the content we accumulate as experiences from these feedback loops. Even the confusion and the stupidities that escape us in our ignorance. How else are we going to be able to face them again and release the energy that makes consciousness grow from the insight that arises in the encounter it has with the greater whole. But it becomes harmful to us if it is prolonged into old age, as important mental functions atrophy and the brain becomes dysfunctional, sometimes resulting in dementia. If we are lucky, we have an environment that can provide us with traditional image-generals that we need that allows us to face them without ending up in a dead end of recursive feedback loops. When this happens, we usually see it as the resentment and dislike that people have towards the liberating calmness that comes from the spaciousness that accompanies every impression, thought or feeling. They cannot stand to see it in others so they take their resentment out on them, preferably in partnership with someone else because the resentment itself is also difficult to bear alone in themselves. If it becomes too heavy to bear and becomes overwhelming, it can turn into hurtful and derogatory behavior, even violence against innocent people, especially if they behave with the calm and inner peace that comes with being grounded. I mean, really. How many of us can stand the beauty of nothingness for any serious length of time. Or give others the space of groundedness they need for themselves.