When we observe consciousness, not from within the stream of consciousness itself and its content, but from outside, from the perspective of the original whole, the underlying spatiality that encompasses it and of which it is a part with its content, it transforms our relationship to consciousness in a way that pauses its flow and our observation goes beyond its content. All the labels and conceptual formations we form, its designations, terms and references that we use, lose their own meaning because the self-organizing mental equilibrium they encounter dissolves the overall intellectual order we have created of them and then they lose their inherent existential meaning for the experience the parts refer to, outside the intellect’s abstractions of them in the creation of judgment in their imitation of the original whole’s meaning for our inner equilibrium. In this way we shift our perspective back to direct reality. Away from the abstract labels, terms and references to concepts we have formed intellectual contexts of and which in themselves lack contact with the raw experience we encounter. This abstract concepts in our consciousness puts us in a state where its content has no obvious connection to our mental functions and the processes on which their state depends to function. Gradually they wither and a multitude of problems arise when they instead hijack consciousness and intervene in it in a dysfunctional way that causes us to lose the presence of our mind that the absolute foundation within ourselves mediates between us and with the information that arises in it. I have found an old and extensive documentation describing the self-reflecting experiences we go through in this way, in the stages of psychic functionality and increased attention described in the four(+4) jhanas of meditation. Where the original whole is found as a deep experience of the unity of the mind, which also connects it with the experience of an absolute identification with nature itself. Which functions as a self-organizing counter-pole and equilibrium in absolute stillness and concentration between our self-observation and the everyday flow of consciousness, of nothingness as the ultimate state of peace of mind we experience when we do not perceive any activity in it. Something that can be most closely described as the ultimate reality.
This can also be perceived in the traditional Sami world of experience. Where the inner person meets the threshold woman and then the woman who gives him protection and time to adapt before he meets the woman who will challenge him and test his courage. His ability and trust in the original state of being that external reality questions as he exposes himself to it. If he endures these trials, his inner contrasexual partner reveals itself. She stands in relation to nature itself as the external context he is united with in the interior through his partner. In this capacity, she is both the one who connects his mind with the mental world and the one who unites it with a timeless recurrent state of nature as an embodied sense of a whole around us. In this androgynous situation, we must come to terms with the content of the flow of consciousness as something in and of itself. The naive and immature perception we have that it is we who create and give rise to it. Which is only possible against the absolute foundation within ourselves that is only perceptible in a profound state of stillness. When reconciliation has taken place and we can go beyond our conditioned view of the source of insight and knowledge, and we perceive the nature within us in relation and context with everything around us, and which encompasses all the states that the original sources of our inner processes create, then the quiet attention and concentrated balance of mind occurs that pauses our senses and creates the deep intermission that our self-observation conveys in relation to nature itself. The absolute ground within us experienced as pure existence and we enter into a deeply calm spectator position of our human reality.