When time becomes enfolded by the expance of awareness in its locationlessness it becomes omniprescent, and timeless, and equal to the spaciousness in which it is present, and which follows it as a basic condition for its existence. It pervades all of existence as a meditative stability that permeates awareness and make enlightened intent and its depended origination present without interruption in all beings. It is the ground of being in all of us, where the basic face of interaction with all reality is found. It is naturally present at all times in consciousness as it is percieved as locationless. Though it is not realized by an anaesthetized mind, conditioned by the limiting presence of a dormant and surpressed awareness of the content of this meditative space as it unfolds around us. When we recognise its enligtened intent we look beyond the realm of the personalisations of Sáivu, the figurative space of Bardo and the samsaric nature of Jabmiaimo. Mind become related to as the enlightened intent in its own right and as space itself. Which is permeated by the practice of self reflection and meditative absorption. A natural state of awareness that is virtually non-existent in our immediate surroundings today, whether on a personal or cultural level, despite being fundamental to all our relationships, as it connects us with everything from within. These are, of course, merely words used in a general and impersonal context. Which creates references to mental content in an overarching, verbalizing manner. In reality, we are confronted with this in our expectations of deeper participation and in the confirmation of this content within ourselves—as reflected by others. We encounter it in our own limitations and numbed senses, and in the very foundations we seek to discover within ourselves, foundations we look for everywhere around us. In this sense, they create an interaction between distinct mental states and our awareness of this content, and the processes themselves -an interaction that transcends our identification with them in their simplified, personified, or intellectualized forms. Their detrimental inhabitation on our aewareness and the dormant self observation that otherwise permeates them. A kind of union between Samantabhadra and Samantabhadri, or Rádienáhttje and Rádienáhkká in Sami. The self-cognizant spontaneous wisdom of deep intuition, and a sudden sense of illumination that arises without attachment. Where awareness become locationless and experience in itself.