Meditation and self-observation make the perspective that exists between what our bodily senses perceive, our consciousness, our sensations, perceptions and reactions, widen and occur more and more frequently. Through the spatiality that arises in this space, we begin to perceive that the relationship we have with our body, with our consciousness and our sensations, they have certain conditioned themes that without our conditioning of them, also have their own mental origin. Whose states generates the processes we end up in when they emerge within us. If we do not just react blindly to them, but observe them, it allows us to begin to perceive how they have been conditioned and made us react to their content in a subconscious way, and based on our personal history that arose from our previous experiences of our relationship with them, because before they can be made conscious and regain their original properties, they are perceived through others. From there is also formed the distortion we carry with us when we encounter them within us, which occurs if they have been ignored by the environment we transmit them to. This space is the absolute foundation we have within ourselves, and from which we relate to our mental content. To our relationship with the body, our senses’ mediation of it, the stream of conditioned content of consciousness, our perceptions, sensations and reactions. If this relationship is disturbed by an environment that itself, due to experiences in their personal history, has abandoned it, we lose the unconditional authenticity with which we relate to each other, and with the language and references we personally use to describe the impact and influence it has on our lives and the world around us. As long as we are overwhelmed by our impressions of our senses that relate us to the body. The contents of consciousness, our sensations and reactions, or not even perceive them, we cannot observe how the influence they have causes us to react to them in a certain predetermined way. Not as mature attentive people in constant relation to the equilibrium of our mind, but as sons and daughters of this content as it once shaped our earliest relations to that within us. When we then encounter it, we adapt accordingly, and request or rely on someone else to restore our inner balance for us. We do not see how we have superimposed our inner parental figures, our inner person and his counterpart with the conditioning, cultural and social customs by which they have been distorted.