The experience of the first emergence of consciousness when it is awakened, if it is connected to a place, is extremely important as it unites the psychic totality, its perspective and content with that place, and with its content as an embodiment of this totality as nature itself. It will form a whole for the content we then absorb in the continuation of its outflow into consciousness by then separating it from objects in the whole that we experience by physically living it out in a safe way and in the original place of the emergence of consciousness. An interruption here involves a cognitive distortion of our senses and causes us intense psychological suffering that can prevent the continuous emergence of the content of the original whole that consciousness is set to discover. For the original whole accompanies us throughout life and relates us to the structural expansion of consciousness that we have to confront and come to terms with if we are also to find the background and perspective that the absolute foundation within us conveys as the first, original totality from which everything arises, from the standpoint of consciousness. We need an active and explicit way of referring in a social and cultural sense to this content, to our reactions, and what our encounters with it look like. We may otherwise become disoriented and even delusional, confusing our reactions of the content of our mind with that of others. For we will always encounter our inner family there. The human being within us in his communication with the ongoing process that it entails with the source in the original totality and the absolute foundation within us. But also his contrasexual counterpart in its mediating role to the whole and the states and processes that occur in it, and the affinity and the contexts it creates to nature itself beyond our social and cultural habitual behaviors. The relationship to our inner person is like that to a child, irrational and incoherent in relation to the whole of which it is a part. Which it should also be in controlled forms so that we can meet and speak with what seeks expression in our consciousness. At first we do not experience that directly but through our inner cultural mediators of the content for which consciousness is an outlet through our biological parents, before our inner parents become clear to us in their relationship to the person within us and his counterpart. This leads us to understand that the Sami Saivo in a traditional sense is not something invented, something we just say, some kind of label, but something we really encounter and will be forced to come to terms with when we have gone through the conditioned layer that hides it from us before it can be experienced directly in our own relationship to its content. Only then may our constant preoccupation with our background and personal history subside, together with its opposite we oscillate towards when we try to escape confronting it or compensate for it, if we have developed the meditative inner mental balance that our self-observation requires of us. It is also through our inner family, our Saivo family, that we discover our true psychic community with others on a personal level, and in the environment we find ourselves in. How both their and our own relationship to an approximation of the original whole and Saivo looks like. In their relationship to this inner family and how our conditioning has functioned as our personal relationship to it. Both to Saivo, and to the social and cultural environment that our conditioning has to the absolute ground of authenticity that separates our inner family from what conditioned it and then leads us to the totality whose content, states and processes that are encompassed by the whole that mediates and forms the underlying psychic structure that we constantly formulate on the path that our life takes, in participation with the development and the growth of our consciousness to which it has its outlet. The disassociation we experience in others between them and themselves in relation to us, and to our surroundings, is the separation we all perceive when we have either lost contact with it or have not yet developed the psychic perspective that the absolute ground within us provides us with. It is from this perspective that I understand that the original place of consciousness’s first experiences of the absolute ground within us and nature itself is so significant. We constantly return to it. It is the first time, where everything in it spoke the same language and communicated with everything in it. Which corresponds to the existence of the psyche’s original relationship to all parts of the structural whole from which consciousness, after it has awakened, seeks an outlet to, from within that personal context which it is also a part.