There is something within us that in a meditative sense is called the experience of the inherent impermanence of existence. Observable in the smallest parts of matter and life, organized and interconnected by the information that coordinates and creates increasingly complex living environments from it and that functions reciprocally at all levels. But here are also certain parts of our consciousness that we repeat, their origin, that which constitutes our conditioning. Like when we don’t accept that everything is temporary and in constant change. Which, when we get stuck in them, create the conceptual boundaries and thinking that cause suffering. Boundaries that we can only cross when consciousness has released enough of the inherent psychic energy that causes it to expand through the information conveyed in its energy. We then discover that it is not only us who are referencing thoughts. It is also done for us, as part of the expansion of consciousness. This then involves a rather frightening experience of the diminishing importance of the ego, because we begin to see consciousness from a new underlying perspective. And this is the loss of its identification with the conditioned way of relating to the content of consciousness because there arises a space that develops between them that creates a sense of loss, a loss of its content. Initially, it is a completely annihilating experience. We feel empty and disoriented. When this first happens to us, the ego loses its significance which evokes a deep sense of meaninglessness. But the very depth and breadth of that emptiness is the very foundation of our being. The real discovery of the relationship to what exists and emerges within it and which creates the content we relate to from it as consciousness. When we have endured the turbulence and confusion this initially creates, after a while it establishes itself as a perspective, a meditative peace of mind at the absolute inviolable foundation that the emptiness first was within us. The emptiness is then not some kind of hopeless experience that only generates mental illness, it is a perspective and a renewed attention to the true reality as it is. Without the conflict and suffering that our conditioning in its limiting scope of human depth creates in our relationship to what consciousness really is. In other terms, as I have recently learned, this also corresponds to the meditative experience we initially have of the three characteristics of existence: of anicca, anatta and dukkha.