Seclusion and the meditative concentration with its absolute presence in the psychic structure that follows from it have always been an important means for some people to gain access to, and be initiated into by life itself, to the underlying functionality of which everything is an experiential part. Which makes us abandon the made-up and conditioned personality we have put together for ourselves in the absence of what the content of our meditative seclusion teaches us about our psychic undercurrents, their scope and what significance it has for us since the content that is formed from the experience of it is personal but not the raw experience itself. It also means that we need to release the body from the tensions we have transferred to it. Relax and let our shoulders down and truly materialize in the tranquility we then fill it with from our minds. Most often, we are instead filled with the limiting and impulsive one-sidedness that makes us maintain every thought directly as it is without their individual significance for us in their psychic context and without self-observation. Through the seclusion of initiation and the rapture we first experience in it, their influence diminishes. When we allow ourselves to be embraced by the fundamental peaceful wholeness, or equanimity, our tensions, our defenses, and the intense and high-strung relationship we have to the maintenance of our applied thoughts are released. When we experience this, we are filled with a pleasant feeling of joy. Of belonging, and a deep bodily sense of union with the nature around us. Everything is united with everything else in a bodily sense that is also a moral belonging. This in turn will initiate us into the preconscious background that generates the formless experiences from which our psychic content is created. The rapturous spatiality that encompasses the underlying source that cultivates the mind and unites itself with the experiential reality is stimulated by it and we are gradually led back to its preconscious origin through the meditative insights we aquire along the way. The origin that is in everything around us and from which everything comes is realized when it becomes self-aware of its own formless origin as psychic content. We can find the traditional Sami concepts for these experiences in Rádienáhttje, and his wife Rádienáhkká. But still, beyond them exists the raw preconscious content that unites them, in intangible formless experiences of energy behind all life. We relate to them in different ways and describe them differently. Different people are also differently predisposed to seek a relationship with it. But regardless of this, the underlying psychic experience is the same for everyone, independent of how we try to convey our description of them. I also suggest that the experiences that Jhanas gradually generate in Indian meditation techniques are an effective and very condensated form of meditative initiation into the deeper structural functioning of our psyche and its relation to consciousness. If it is also based on having lived out some of its preconscious content and become captivated by it in our lives in a way that allows us to also encounter the experiences that prompted it when we turn inward and back to the primordial psychic wholeness, Sáivu, or nibbhana as adults. In any case, meditative practices in seclusion structures our minds whether we are aware of doing it or not, once we have been called to be initiated into what is happening within us. This knowledge and experience still exists in and around us, yet most of us are left helpless and empty-headed when it happens to us because important people we trust haven’t really understood what it means to experience the preconscious reality in a structured way. They can refer to it and maybe they’ve learned the terminology, but they don’t have the experience. So we end up in a disjointed, disorganized state with no inner context and no understanding of why it is so, until we seek the required solitude and become initiated into it. Regardless of the differences between different approaches to accessing the experience of our preconscious structures, the meditative one provides us with both the raw sensation of its processes and also clothes it conceptually with our notions of their influence on our lives. Which basically creates the cultural conditions we need early in our lives to access them, to the belonging, and the participatory context it creates. Our psyche and the nature we find ourselves in are in an embodied and changing community, intertwined with each other but yet experientially separate in our consciousness. This preconscious psychic realm of life acts on us like reality in itself.