We are all a certain number of mental states whose configuration has come to consist of those experiences, which when we observe their influence on us, open us up to their underlying inner sources and origins, regardless of how we have staged them in our lives. Or have protected ourselves from seeing them for what they are. Being somewhat aware of that we still deceive ourselves into believing that we belong to, and are, the common agreement that makes us pretend that we are the roles we act out on based on this agreement. When we come to this in our lives, in that mental condition that lead us into this experience, we begin to see phenomena in our and others’ way of life as they are. This is connected to the prefrontal cortex, to psychic development and mental maturity. But if this connection remains unknown to us in its functionality of mindful self-reflection, we confuse seeing things as they are and the aspect of that experience that connects us with our function of equanimity, with our face and how it presents us to others. This is then what is going to determine what happens within us. We transfer our mental balance to the agreement we have made with the roles that we then stage, in which we pretend that they are what we really are, and let them become our substitute for psychological balance. At the same time, we allow ourselves to be absorbed by the rapture that dissolves our bodily context, which originates in the sources of the psychic energy field we experience as the mental energy we receive above our head, or from the top of it, and specifically from the area above the fontanelle. When we become infatuated with it, we then simultaneously lose the experience that our reality is a duality between a meditative or psychological relationship to this experience, and something we embody in the physical and material world. When that occurs, we turn our lives into concepts, ideas and abstract mental representations of mental energy that have nothing to do with our bodily belonging, as something independent of us, and as a union of the mental in the physical in an ongoing development of our mental maturity in its self-inspecting perspective relation to our life. Without this meditative relationship, we live in a mentally obsessed and undeveloped state where we are constantly thrown around by the impressions and impulses that the ego is provided with when we are completely dissolved in the psychic world above our head and which we express through the different faces we show to the world. Understanding this is traditional knowledge about the mind that has existed for a very very long time in India and other places, but there they are derived by meditators as sahasrara and ajna in various meditation techniques. They constitute mental experiences that are perceived during self-reflection and as a result of states that arise from observation of the mind that are in many ways unknown to the public view that exists in the Western collective psyche. But their impact on us is tangible. The fascination and drive that in an underlying sense are the sources of energy that our minds are affected by, are clearly visible both in ourselves and also in others when a mind dissolves in it and loses contact with the temporal. Likewise, what it means to see things as they are, are experiences from a perspective beyond both our obsession with the roles we stage it with, and the rapture that our minds dwell in and our pretend personalities apply to our surroundings through the roles we play as if we are trying to convince ourselves that its agreement is all that what we are. As I experience it, the connection to the energy that we are possessed by as sahasrara has also many forms that manifest themselves culturally and interpersonally. The energy that constitutes this background is also the one that may come to dissolve our bodily state and makes us perceive what goes on beyond our everyday life and drives us to act in it. The need to describe and formulate what it is, is as great as the risk we have of identifying with our mental content. Which is where we are today. Consciousness is form. It is these forms that gives it its content. But they are only references to experiences that in their raw and original states are inconceivable. That is why all experiences are unique while their origins are interpersonal. Perhaps that is why the relationship between science and the original Indian meditative state of sahasrara is so close today. Energy is content according to both of them. However we perceive its content and then formulate our experiences of it, and try in our own way with our ego to describe, understand or utilize the energy we experience from the psychic sphere of sahasrara both physically and theoretically in the environment that determines our living conditions. In older Sami tradition, this connection corresponds to the collective energy of the original interpersonal background as all the formless mental states we perceive of it as parts our impressions and impulses and as the coherent experience that then was formulated as Rádienáhttje. It is the energy behind everything in all that is tangible that makes all mental phenomena potential states of life in that which is our psychic space.