One thing that adds to the disorder and confusion in our relationship to the preconscious psychic life is when our inner person, in old sami tradition Raediengiedte, through our feeling of inadequacy, seeks access to sources other than the one he is naturally associated with, and which in turn is the preconscious source that changes consciousness when stimulated by external experiences. Instead of being the one who mediates the contact to this source, and its relationship to consciousness, he is also given the task of maintaining contact with a variety of external stimuli that it is the task of the preconscious source to absorb and handle. The function of our inner person becomes fragmented and transferred to sources that it was not originally set to handle in a psychic sense. So we become confused by it and lose our inner context and the belonging he has to his original importance for our psychic balance. In this sense he represents an indispensable cause or condition of our psychic existence, and a fundamental type of consciousness that underlies our experiences that contributes to the emergence and expansion of the conscious mind. Another, maybe more contemporary way of putting it: When perception and incarnation are perfectly aligned, a connection to a reality of complete presence and equanimity arises.