From an experiental view Dharmakaya, Rigpa, and Dharmadhatu, and the Jungian connotation to the awareness of the universal ground as the Self -they are all pointing to an unconditioned, timeless, and non-dual state of the pure essence of being. To our basic face turned to the total field or space in which all phenomena arise, abide, and dissolve. From this view all division collapses. The observer becomes the observed. We become emptied of ego-chatter which we come to observe from a sense of having ”arrived” at the ground of existence. With a profound respect to the clinical aspects of working with the self done in psychology, my own experience of this context is derived from meditative practice and absorption. It appears as the unity and merger of nature and mind as basic space -from where we then observe all existence from a timeless perspective as a stage of the dualistic confusions of the samsaric mind. Both at a personal and collective level -and since they are closely intertwined, they are also mistaken for one another. But in this way, the mind provides us with an intermediate state. Where the basic space then, becomes the view of appearances that we receive from the mind, when it returns to its original function as the consciousness of its enlightened intent. In this, the mind possesses clearly distinct characteristics, acting independently on their own, which causes them to appear as separate, individual aspects of the mind in its totality. To me, they then appears as the intrinsic cultural content, which refers it to the traditional settings of how we interacts with and verbalize its content in a collective and cohesive manner through the qualities of the mind we utilize for this purpose.