As our consciousness is confronted with the psychic flow of nonfigurative space, and it experiences itself in an infinite state of spatiality, all our personal needs for belonging and connection change their meaning. The transferred forms that mediate our individual communication with the psychic flow are also transformed as we, through meditative insight, slowly shift the source of our experiences from their personally conditioned transferred forms of eidetic images, to the nonfigurative impermanent flow that consciousness is stimulated by as it receives the information presented to it. We slowly transition to a purely experiential relationship to our existence in both a psychic and physically tangible sense. Our personal and eidetic world then becomes the imaginary reality that shaped our early relationships, and which, in contrast to the self-reflective meditative experiences we have, is what causes us to experience imbalance and a sense of constant insufficiency that comes from not being part of and ignore both our own and others original sense of the greater whole and its underlying way of communicating with and expanding our consciousness. Because if we have not experienced it ourselves, how can we acknowledge it in others, or as something inherent in life itself. Our reality becomes unreflective and in our immature relationship to the meditative states we use to relate to our world, we equate the perceptions we have of it with the psychic experiences we have of it. This ignorance is devastating both socially and culturally to the absolutely fundamental human condition we have within us. Without it, our sense of inadequacy will be a constant source of creating terrible human suffering without us even noticing it. It just becomes our accepted normal. We stage our own forms of eidetic relationships and act on them impulsively and without reflection, independently of others, as if it were a given that everyone else’s relationships to them within them were based on the same experiences. Which is of course impossible. For me, by spending time being in nature alone with myself, my psychic space is transferred onto the nature around me as a whole and it then merges into it. This then enables me in my meditative self-observation to see what is there, and what experiences I transfer to it from within my personal psychic sphere of eidetic forms and relationships. When this happens, a formless image of a young woman also appears. Like spring itself, she beautifies everything. Everything has its own inner growing potential through her. But she also shows that everything is impermanent, temporary and fragile. Without her and her awake unreservedness, the union with this greater whole and its inner laws is not possible. She brings about the dynamics and the temporary life processes that govern all living things. Together they constitute the inner balance that arises between the personally experienced and the experiences we share with everyone else through the eidetic forms they produce from our actions and impulses. This beautifying experience of nature itself, with its inner morality and harsh conditions, unites the personal and culturally conditioned perceptions we have of it with the whole.