To truly encounter our personal value is something different than what we usually think it is. It appears as something in itself within us, independent of our will and that of others, but is stimulated by the communication it has in the whole that both ourselves and our surroundings are a part of and are constantly reflected in. We call it self-observation when we participate in trying to translate its content and release its inherent energy into the consciousness that then causes it to expand. I see our personal value in both the content and the energy it contains. Something that is personal to each of us. When we are young, we do not perceive it because it is so intertwined with our inner parental couple. With the generally recognized and accepted as something that overshadows our individual relationship to our own human value when it puts social belonging and context higher in a societal sense, and in the sense of the inadequacy it generates as an impossible goal for perceiving our personal value. In the older Indian traditional view of this psychological context there is an expression that can be applied here: Nimitta, it signifies an initiating cause for phenomena and words in the jhana consciousness. And the ”mental image or sign that can arise during meditation, which can provide insights or reveal the practitioner’s state of mind. Acting as visual indicators or images that arise during meditation, helping and guiding the practitioner’s focus and contemplation, often reflecting the meditator’s state of mind or insights gained from meditative practices.” Excerpt from -wisdomlib.org. In modern physics this is formulated as a quantum, or the physical entity or property’s dual nature involved in an interaction. However we choose to relate to our communication with ourselves, both in relation to the inner value we experience in our self-observation, or with it in our relationship with others, it not only generates its information and energy to us personally, but also to all consciousness as the totality all individual parts of it are in everything and are included in when our psychological reflection is involved. Unfortunately for most of us this is obscured by the limited socially accepted masks we allow ourselves in relation to our inner life. To our psyche. We cannot use the limited patriarchal father persona and its general relation and conceptual order of psychic events and its generally held context, and apply societal rules and principles to enter into the vastness of the psyche and experience the interpersonal presence of meditative self-reflection and self-observation that we encounter there. Its ”common good” approach to individual psychic life doesn’t work there. As is the case with the matriarchal or mother too. Where ”the common good” replaces the individual sense of belonging and coherence in the personal experience of our human nature, of its psychological context. Or the clown in both his malicious and cheerful but irresponsible acumen. Nor the intense and impulsive restless one, where impressions, ideas and emotions are constantly acted out immediately, often without any conscious relation whatsoever to an internal context or its intense psychological processes which will undermine its arbitrary dominance as it constantly tries to prove itself against its sense of inadequacy. There is another persona which we have to accept and come to terms with that will do it easier for us once we learn to accept it. And it is the one who will guide us into the psychic depth and the interpersonal presence of meditation and self-observation once we start giving it space in our lives.