With our inner cultural mother figure and how she relates us with belonging and context, we experience with her an extremely personal relationship to what our outer senses convey to us through their embodiment. Yet they are not at all ’personal’ in themselves. When we, or our ego, do not identify with them, they are exactly the same experience in themselves for everyone else who experiences them, and not anyone’s own. We all perceive them all through our eyes, ears, nose, palate and tongue and through our bodily experiences. Which act as a physical vessel for our relationship to them. But in themselves they are not ours. We do not produce them. Just as it is not our ego or our inner person that is their origin, but only the relationship we have to our sensations, or the psychic content that arises in our consciousness. Which are conveyed outwardly by our cultural father figure who is the one who provides the awareness of the connection between us and ourselves as an objective psychic entity. When they are realized, our inner state of true wholeness begins to appear without distortion. At the same time, our self-inspection also begins to discover the form of a counterpart to our inner person as something in itself within us as a kind of second opinion. This separates us from our perceptions, beliefs, and ideas. We discover that what we have perceived as reflection has actually meant that we have previously been hijacked. That we have renounced our psychic presence in its relation to the communication between us and ourselves, and in our absence have identified ourselves with the energy of its content, and the sensory material that is conveyed to us. Our surroundings discover it in us when we become absent and we have not yet developed the relationship to the role our inner person plays here. Because the psychic material it produces in relation to our inner whole cannot yet be perceived by the person who is identified with its content. The most common shortcut to escape this state is to interrupt our communication with ourselves, to instead identify ourselves with a professional role and the meaning we give it in various social and collective contexts, because we cannot convey any of the personal relationship we have to ourselves and the inner context we share with everyone else behind it without interrupting or reprimanding them for what the communication between them and themselves spontaneously conveys together with others in their relationship to themselves, if it appears independent of, or differs somewhat from, what is generally recognized and accepted. The internal psychological dissonance we experience both within ourselves and in relationships we experience with others in our environment as a general mental health condition has often arisen here already at an early age. This does not mean that everyone is mentally ill, but that there is a broken relationship to the psychic material that gives content to our lives. It creates a terrible anxiety when the connection between us and ourselves is broken. We are then completely left to try to cope on our own if we find ourselves in an environment that is completely uncomprehending in the face of the experience of what is affecting us from within. So we are forced to create a person who will defend us and at the same time provide us with the values we need to be able to survive on a psychological minimum of inner activity. At the same time, we do everything we can to ensure that the original connection between us and ourselves is not lost or that we allow the content it conveys to be distorted. Which is often what an unforgiving environment cannot tolerate without it also affecting them as a psychological and moral dissonance.