Animism and nature as manifestations of inspiration, as its traditional counterpart, the spiritual reality that imbue it, just like our institutional religions with their vicarious symbolism, are still significant because they are so closely associated with the authenticity of the real psychic processes and functions that are part of our daily lives, but still separated from them. If there is anything that is obvious in the world today, it is the reluctant realization of this. But what is happening in our mental undercurrents today is that we live in a time that has begun to experience them and separate them from their older traditional references to each other. Our psychic structure and our mental functions and processes have begun to be freed from their figurative and symbolic identity with them. Man has begun to see them as two separate but connected things. The absolute foundation within ourselves and its surrounding psychic structure, our inspiration, impulses and impressions that make us identify them by allowing us to do so with the figures that we have historically used to shift our perspective in a meditative and self-reflective way, so we are placed in the mental context that provides us with what we need to be able to formulate our relation to it and the path to our inner psychic reality. This ongoing separation and renewed connection with our inner self creating process, and the original psychic functions that supports them, can be followed not only in the world around us, for that world is also what we are within ourselves. Because what we are within ourselves is what we evoke in others. What others are in themselves is what they evoke in us. But it is also something that we are independent of in each other. We share the self creating center of the mind, its scope and the processes that our unique experiences assimilate from them on a deeper personal level of life with everyone else. But the experience itself that we make of it is our own. What has been left over in this process of maturation, and which so few can still let go of is this attachment, the old approach to face this underlying content. We feel attached to the references and the figurative content of a concretization of consciousness because we have not yet taken part in the underlying experiences that have formulated the content of it. We have not yet begun to accept inspiration as an influence on us and as something separate from our conditioned view of them. Furthermore, since inspiration without insight gives us nothing but emptiness, we must seek it in the meditative stillness and solitude that enable us to perceive its content.