Most of us equate our sense objects with objects that have a physical or bodily reality. As if they were one and the same thing. The ego, for example, is not an object. Yet it relates us to everything around us as if it were just that. As things, as material objects. Which turns everything our experiences conveys into something that it is not. Even though it is a sense object without physical reality no matter how much we try to make it one. The same goes with what we also identify with of the sense objects that revolve around the ego, in addition to the ego itself. We are neither the ego nor any of these sense objects, or the energy that surrounds them, but they still exert the same influence on us as the ego itself does. But when we relate to any of them in relation to the ego, we call it personality. As the tension that arises between them then, opens up the space and the larger mental scope that belongs to the original whole. This is where the process of objectivisation occurs. Or that which we relate to as objects of consciousness. Which from a meditative standpoint is the duality created by the ego, and the mental compromises it creates from the contradictions that arise within us when we confuse the objects of the senses with the ego’s objectification of them. Blending mental events with physical ones, and distort what we act on without truly knowing from where in this duality they originate. However, what we can know, is that when we turn inward, all directed thought of understanding cease. Even so the conscious process that objectifies our sensations of the incorporeal. Because we are then simultaneously both the space we embody as we are the space we find ourselves in. The two are one. At the same time as they are all that is not. To know this is to look inward. To observe in meditation the simultaneity of both that which is, and that which is not when we are. Because that is all that is. Understanding in this sense, is when our minds are used by it, in its own process of energy and movement.