The great comfort we have within us. Along with the authenticity that the absolute foundation within us gives in relation to time, is that it always returns to itself. Regardless of the suffering we experience or inflict on each other, it is there. Dormant, resting, waiting. A hint here and a incursion there. We are at a place in time when it has become significant to us again. We have, in a collective sense, come to a crossroad where none of the external means we have used so far to resolve our inner contradictions and find our way back again work. Instead, we will have to return to it individually and within ourselves to experience it again for any real change to occur. For the influx of new energy into consciousness, and for its renewal and expansion, we must turn to its preconscious sources where the information embedded in their energy finds the expressions they need through the experiences we have of their individual formless meditative states. Both individually and collectively we experience difficult crises over time and its difficulties are filled with the tension of their opposites within us. But the only thing we can truly rely on is that the absolute foundation within ourselves is independent of it and of the time in which we experience it. It is by way of its nature we are being able to come to terms with our time and the history that has made it what it is. We can choose to seek our inner truth collectively over the hardships and suffering of several generations, or we can seek it individually, here and now. If we do it collectively, the change is slow and combined with a resistance in its inherent collective inertia consisting of the individual being seen through a majority and individuality in a quantity, which means that it will not achieve anything over several generations but will be under psychological preparation and negotiated with for a long time before it can be generally accepted, regardless of it being experienced individually and then presented in a safe figurative sense. What is the individual’s communication with our inner wholeness seen through the individual’s belonging and connection to a preconscious context, is not a collective experience because the absolute basis of all meditative experiences is always individual. Which is often what make changes occur to late, with tragic consequences from an individual standpoint. We can never force someone to pay attention to the experience of a whole they do not have access to. But we can, through its internal contradictions within ourselves, determine how we want our relationships to its influence on us to look like based on its absolute foundation in our being. It is ultimately against that source that we judge ourselves. Because it places the relationship to our bodies in a temporally limited relationship to the preconscious states we experience in it as states of a whole that goes far beyond it in time. Additionaly, that place and source have many intermediate connotations. In traditional Sami contexts it was referred to as Rádienáhttje, and the sense of connection and belonging that encompassed it as Rádienáhkká. They were the ones who, in one and the same sense, materialized psychic events, and united our preconscious processes and states, referred to as Sáivu in Sami as the genuine experiences acting on us in their relationship to our external contexts.