Consciousness associates us with the sensations that give rise to the reactions we have of our thoughts and feelings that we relate to the content of the sense field that create how we make up our experiences when they meet the background of the original nothingness. Something that we relate to in different ways depending on contexts such as the cosmos, the unconscious, the great emptiness, the original whole, and as the setup that arises between us and ourselves in a pure and clear state of the composite emergence and disappearance of everything we experience from the force that drives the constant movement between being and dissolution. Which in turn is the reason for the emergence of the individual’s formulation of the academic field we collectively call psychology, and the need that arises in the collective to seek the temporary and composite that arises in our basic psychic structure and understand how we associate it with consciousness and the basic elements of reality against the background of our cosmic reality and its smallest components, as we formulate it in physics. This sense field, or mind, which content consciousness illuminates, when it independently of consciousness transfer parts of it in the encounter it has with the original nothingness, where their confrontation together generates what we call experience. If we dissolve the false sense of permanence we are lulled into that arises in the collective search for the fundamental mental structure of existence and its impermanence, we immediately land in the individual and personal search. Each of these academic fields constitutes the social way in which we individually, within their boundaries and under collective conditions, seek to find a way to relate to and reconcile ourselves with the fundamental impermanency and intangibility of existence. But as long as it is under the confines of a collective mindset, there will be no possibility between the individual and this in a personal sense. One more thing about this sense field. Women seem to experience this naturally, and it is experienced as the psychic nature men observe of themselves in woman. But niether do not always develop the ability to interpret and convey its mental properties, as something in its own right outside the framework of their own person. In analytical meditation and self observation. Men visualize it, but often do not develop it as a relationship between how it associates them with consciousness and the experiences this generates in relation to the original whole, and to the impermanence of which every mind is a part. However which, in a way, we are looking at reality on the one hand from the point of view of time, or the other, at reality from the point of view of space, in other words, from the spatiality of intangibility. To summarize, what we perceive as our person is what consciousness illuminates from the psychic content we react to in the mind that our sensations convey in the form of the thoughts and feelings that constantly arise and disappear in it. Something that also applies to the relationship to our sensations of matter. This is something we experience when we go through and beyond the composite personification of our ideas about ourselves that we constantly make of our relationship to life. Distance then no longer becomes just a unit but also the space of the mind we perceive between all psychic events everywhere and how we react to them. This also points to the wonderful ancient notion that all living beings once spoke the same language and understood each other, a view that thus united all life.