Through psychic reflection and meditation we discover that consciousness contains eidetic forms that consist of both energy and information in the sense that when the mind is still, they expand consciousness through the insight that our meditative state creates of them. These eidetic forms are something that we will then progressively release from material and physical objects during our lives, which in turn has led us to separate them from their original psychic context and create the conscious content they were mixed with as the energy and information we see in their embodiment, but separate from the meditative significance they have for our psychic balance. For example, when our parents no longer need to carry the communication that is constantly there between us and the guiding principle that is at the center of our sense of a greater whole as an individual experience of that which unifies all opposites, becomes something of a relation to everything everywhere around us. This creates its own eidetic inherency and context. The balancing process they once conveyed is no longer something that we confuse with them. This applies to all our ideas and the concepts we create from this inherent content of energy and information. The earth and nature as a whole are also not something separate from us but are psychic events in which our bodies are created and united with by being made of the same material and bearing the same experiential origin. The meditative spatiality becomes part of the larger whole of conscious eidetic content with which they and all life are united. Through our meditative activity we discover that we share it with everything and everyone else as eidetic forms of psychic life. If I put this in context with ancient Indian experiential knowledge of psychic reflection, and in terms of their use of meditation, something that we often immaturely regard as absent-mindedness, but which through meditation has developed over many individual lifetimes to be understood as an active participation in the processes and undercurrents that are going on in the ever-present underlying psychic substructure we are a part of and allow ourselves to be supported by through the knowledge of the meditation techniques that they have developed and learned to apply to what we call psychic reflection. When our mind has calmed down and settled into the orphaned emptiness that arises within it, the feeling and content of the experiences that spontaneously arise in our consciousness, and partake in the spaciousness whose totality goes beyond it, and whose outbreak accompanies certain mental states and processes as representatives of an indispensable individual process, which leads us to the cause and condition of the conscious activity and to an expansion of the scope of our consciousness from its present state. In terms of the experiences made over centuries in and around India, these underlying processes to which we are constantly and unconsciously subjected whether we like it or not, have been known for a very long time to those meditators who, by focusing their attention on the kasinas, have trained themselves mentally in the various states of jhana. In cultivating the energy inherent in the information of the elevated states created by nimitta, the causal element in phenomena and the eidetic forms that emerge when the psychic undercurrents of bhavanga meet external stimuli, this is the psychic substructure that is reflected in each individual consciousness as its present state and inner activity, in the tranquility of the meditative one-pointedness of ekaggata, but also as a unification of the mind, and in how it position itself in relation to the original sense of the primordial whole, or nibbana.