When we reflect a little deeper and allow ourselves to meditatively absorb the states we experience, and through the self-observation it entails, let them work under our attention to them. If they do not become intertwined in our relationships between our inner parents and a transfer of their functioning to external people, ideas and opinions, a range of different states arise that otherwise become distorted and stuck in an anxious sensuality characterized by being too attentive to others as if their state of mind was somehow decisive for how our own is. Here also appear thoughts and evaluations that are directed at different states of the mind, and to our way of indulgently letting ourselves to be carried away by them as they simultaneously associate us with our mental health in the sense of that they determine our well-being or our feeling of concern and discomfort. Working meditatively with this corresponds to the self-observation that arises in the space whose stillness and tranquility in the old Indian meditative tradition corresponds to the eight steps of Jhana. When we have rediscovered the original whole from which our individual consciousness has emerged, and have again experienced the inner peace and the absolute basic state it conveys, and allowed us its sense of mental clarity, we also become aware of the states we ourselves create in it when we impulsively allow it to be distorted or distracted by the impressions conveyed by an interference that has arisen from an undeveloped relationship to our inner parental pair’s original way of functioning between us and the meditative whole that we then allow to be reshaped and given a falsified, inauthentic and arranged expression in our lives by the mental mess it then creates. But beyond them we also find states that have been defined a very long time ago which have been suppressed and only sporadically break out into consciousness. We begin to see our own consciousness from the perspective of the original participation outside ourselves, and the state we experience in the quiet interpersonal whole our consciousness is part of as nature itself. Everything becomes fleeting, spontaneous and temporary, except for the states that people have experienced here throughout time. Which fills us with a meditative peace that begins to sustain itself in the stillness it creates with its own objectives of formless experiental knowledge. In ancient times, people who had not experienced this understood that a meditator had learned and could penetrate the minds of others and thereby understand their way of relating to consciousness and the underlying nature of which it was a part and shared with all others. Psychology was something that people participated in as part of life itself, as something that also transmitted the information we needed for our inner balance when we needed it, and meditative self-observation was what created the connection that made our communication with it possible. The absence of this type of life-affirming psychic self-observation has created an obsessive attachment to our external senses and to read and learned knowledge, as opposed to that which is purely experiential. Which creates an inner anxiety and rootlessness in its lack of lived interpersonal psychic relationships that is only too evident in today’s societies. These different states or jhanas are interwoven and merge into each other as they are experienced and become increasingly clear. What connects them to each other is that they are experienced in our psychic development, and in it a maturation of our consciousness that extends the original whole beyond the original boundaries of consciousness and that includes the expansion of it without us abandoning our original sense of wholeness. If we do not pay attention to these states and their significance for us, we remain in a childish, impulsive and immature relationship to the original whole, which confuses it and the function of our inner ancestors within us, with our biological environment. With conditioned naive demands, desires and wishes that our undeveloped consciousness cannot distinguish from the experience of the psychic whole, and the connection, belonging and context it has, and conveys independently of us to consciousness. We cannot differentiate between what occurs in it and the environment in which we find ourselves. Just as when we were identical with the original whole as children, we cannot now distinguish between ourselves and others. Everything is one because our consciousness has still not undergone the process of maturation that separates them, but still causes consciousness to expand through their meditative communication with each other.