Self-observation has assisted reflection and meditation for millennia and the techniques for participating in our psychic processes have been developed over time from the experiences of their practitioners. The processes are shared by all of us, but their content is personal and consists of the experiences we have had of our psychic processes in our lives. All impressions are manifested in the consciousness by the quality of the their content of it and by which it is made dominant. But in themselves they are experienced as energy and they lack the properties of the whole they are a part of and to which we respond. Looking at the mind and consciousness as being fueled by energy, of psychic energy as a sub-stream of cosmic energy, quantum mechanics and the relativity theory have confirmed that no component of the atom can be adequately understood or explained except through the whole or sum of all of its relations to other atoms and their components. Regardless of the scale we choose. This is behind the experience that everything is temporary, disappearing at every moment. All the time. Nothing is permanent. From a cosmic perspective, different contexts arise and disappear as the parts that make them up disappear or form new ones. New ones are constantly being formed and disappearing. This happens at all levels of life. We come to a deeper understanding of it through meditative self-observation. Both within us, between us and others, as with the parts of nature’s smallest components, information somehow arises that causes them to form larger contexts and relate them to a larger whole that has its own meaning beyond the parts that make it up. When the parts dissolve, the whole also dissolves. We use different labels, terms and concepts to name people and objects around us to give the mental properties that makes up the agglomeration of certain psychological components that we react to and interact with within the stream of our consciousness, a whole that we designate to as the larger sum of its components. We also discover that what is going on within ourselves is something we generate in our surroundings of it. Every reaction we make to what others generate within us contributes to the ongoing events that are going on in our stream of consciousness. Together they formulate the states of consciousness whose underlying processes generate experiences of observable origins when we perceive them. Our reactions propel consciousness forward with the content of its opposites, which it constantly furnishes as it defends itself against the content that emerges from the influence of the original whole. It is from this tension that all our contradictions originates. So we must find a way not to react blindly to all impressions that arise in the stream of consciousness, or to translate them in a way that transforms them into philosophical concepts or blind faith. Or they just continue their course and generate new occurrences which at the same time become the force that constantly drives them because we replenish them without any meditative interruptions in our consciousness by our self-observation. The totality or nothingness that we find in the background we encounter beyond consciousness is the deep stillness and peaceful awareness that constitutes the very foundation within us. It is from this background and the realization of it as our original experience of wholeness that we open ourselves up to a new and deeper perspective on how we shape our lives from within. We have to confront and come to terms with all the painful things that have separated us from the fundamental ground of being that we previously accepted despite it being in moral conflict with the original whole. It is also from that perspective we discover and go through all our regrets. Everything that has hurt us and humiliated us, that has been generated within us and we have done to others. Everything that we do in our defense against what we ourselves have been subjected to that will prevents us from reaching beyond it, into that truly unconditional state of quiet calm awareness within us. It is in this sense that, through mental balance, or equanimity, we maintain the balance between the original whole, its perception of the world from within, and our reactions to the conscious stream of impressions from our senses, which we transform into a content that makes it tangible and perceptible in a physical sense when we generate it in our environment. So if we want to contribute in a profound and lasting way to our world in a way that creates mental well-being and inner deference, instead of creating confused, battered and destructive minds, we do so by the interaction that occurs in the encounter with our inner wholeness and the mental balance we develop between it and the content of our stream of consciousness.