In general, we can confidently state that if there really is an intention to understand something root (fundamental) about what is happening to a person, then we need to look for a mismatched duality, and the way out (including from suffering) is the harmonization of duality (understanding the importance of both sides, the transition from enmity to cooperation).

We believe that a clear vision of the mechanics of the work of personality dualities and the transition from "the game is played by you" to the position of free choice is possible only through the noetic dimension, through those higher meanings and values that are there. To such a meaning (or a non–transferable, win-win value) we refer awareness – a clear understanding of oneself ("who you are and why"). I.e., to consider a human only as a person (ego), as a set of certain physical, mental, sensory components and variables, it means to humiliate him, put him in a Procrustean bed and deprive him of the most valuable, important, perhaps life itself in its deepest understanding – to transfer him from the sphere of life into existence.

It is the view from the noetic dimension that provides us with understanding and answers to the most difficult and painful events in a person's life (for example, the loss of a child, the collapse of life values, the experience of a terminal illness). If we consider a person only as a body-mind-feelings structure, designated here as a personality or ego, then the answers will be explanatory, superficial.

In readiness and transition to a contemplative position, it is not difficult to see a somato-psychological unity that creates harmony of the physical and psychological, allowing an aging person to calmly relate to the past, present and future. Against the background of a decrease in physical strength, a constant feeling of physical malaise, on the eve of the end of life, such a position reflects "… the main questions about the meaning of human existence, self-knowledge … such a turn of psychological life during late adulthood and old age turns out to be a happy form of psychological aging for a person, providing "consent" with senile changes in physical and mental states, satisfaction with today's life, full acceptance of the environment."13

Spiritual and existential understanding of life, its individual stages leads a person to cope with the fear of death, to "outgrow" the idea that it negates any successes achieved and efforts made. Filling life fragments and its lived parts by the meaning, understanding their value, creates a subjective feeling of correctness, truth of the path in a person. It also opens up certain fragments in the future, building internal connections that were not initially manifested for the personality, which largely support the desire to live and interest in oneself (i.e. considering access to spiritual meanings as an existential task of late adulthood and old age, we can see the manifestation of its solution in the inner harmonious state of personality, acceptance of existential givens). The fulfillment of the existential task of understanding one's life (general principles and an example of understanding life, in a popular science format, are also given in Appendix No. 2) includes understanding the inherent meanings and those fragments of life that a person evaluates negatively as dysfunctional. But when we subjecting them to secondary (tertiary, etc.) semantic processing it will lead us to acceptance of our personality and life in general (i.e., including death). We come to the conclusion that "all this was not in vain", "it was not in vain". Such comprehension (the discovery of the not obvious significance of some moments of life), a kind of pilgrimage to one's own Self, of course, requires a developed reflection and experience of self-contemplation from the individual, and failure to fulfill this task deprives a person of existential fullness and existential joy.