If I look beyond consciousness and its inherent properties, and how they have been conditioned, I discover that they are associated with a comprehensive sense of connection and belonging to nature in an embodied sense. How through them we identify ourselves with our visual impressions. With what we hear, smell, taste and touch. Something we choose to relate to and promote in our environment, or reject in ourselves. It is through them and the psychic content that we add to them that they become body and at the same time mind. Where they are united in the inner experience of the whole they are part of as a single inter-human connection of them as the past, present and future, all in one in our consciousness and its relation to nature as experience, and as Rádienáhkká in sami. Which we by meditative self-reflection try to separate out from our physically related senses. Beyond them there is also at the same time the absolute totality, the quiet, peaceful nothingness and the fundamental basis that supply us with the function of a deep mental stillness in our being. The intangible scope that manifests itself as the potential of direct insight, knowledge and experience it provides the properties of consciousness with, of the content that arises in it when we pay attention to it in a meditative and self-reflective way. In traditional sami that is referred to as Rádienáhttje. Apart from how we adress this content, this is the fundamental experience we encounter in our lives as we try to face it and adjust our unadulterated senses to what it means to us as children. The Sami addition is what the psyche adds to the raw experience, making it available to us in a conscious form. It is also this that we must find our way back to at some point in order to come to terms with the mental content we have made common cause with, and identified with, that caused us to abandon the foundation of our being for the attitude of a superficial and staged identity. Something we could not have done differently because we were children and completely unprotected from the world that is itself ignorant and uncomprehending of how we should be taught to face it on the mental terms that have been with us from the beginning. Once we realize this, it also becomes our obligation to somehow promote it in others if the receptivity has arisen for the self-observation that it entails. We learn this through the patience that arises within us in our own self-observation. Contrary to the self-reflective and meditative life of Dalai Lama, our Kings and Queens have long since had no significance in this sense, no matter how much we try to emulate their court in our lives.