Apart from how we want the outside world to view the person we have within us, we also have a set of personas with their own conditional attitudes which internally creates psychologically coherent experiences for us in how we will come to relate to our absolute ground layer of the psyche in a cultural sense. Our inner person will at some point in our lives come face to face with and identify with each one of the energy patterns they overwhelm our consciousness with. In an overarching sense of an initiation process, an all-knower will be the one telling us how to behave with its relationship to a conceptual ordering of psychic events into material contexts, and in opposition to that the intense and impulsive restless mind, where impressions, ideas and emotions are constantly acted out immedietly, often without any conscious relationship whatsoever to an internal context or psychological order will undermine its arbitrary dominance. Also, there is the one who take us into the psychic depth and interpersonal presence of psychological reflection and self-observation, and his opposite the clown in both his malevolent and cheerful but irresponsible acumen. All of them function as mediators and conditions that our inner person have to come to terms with and go through to pass into its genuine relation to the content of the primordial whole, of which we are a part and interact with at the foundational level of the psyche. They are the ones who confront us with the experiences we need to be able the handle when it comes to their arbitrary dominance within us which they connects us to by their influence on us, so that we finally can begin to understand and interpret the directions that come to us from the true nature of our being. First we experience it little by little. As minor personal elevated psychic events and guidelines quickly appearing and just as quickly disappearing by states that are controlled by an inner source that coordinates their patterns as conditioned behaviors. Then as our consciousness develops, more often and more intensely, and in both a visionary and psychologically demanding sense. Until we can fully allow ourselves to return to the original whole and its independent sources with the experiences and trials we have gone through with them, together with the knowledge we have formulated during what we have been exposed to. Which in turn unpacks the information that has been bound by its energy and then been released so that its inherent energy can freely flow and our consciousness can develop and increase in its participation with it. Beyond the attitudes of the masks used by our inner person. This creates a concentrated structure of coherent patterns embodying our psychic content and the elevated states we experience when we take part in the information that is submitted to our consciousness, which we must face unaffected by the personas influence on our inner person if we are to be able to approach the original whole again as adult persons with the functions it contains and we have identified with before but in a figurative sense, not as observable experiences. To make matters worse, if this remains unknown to us, and its self-inspecting process does not really come about in our lives, they create an almost indescribable psychological mess of impulses, impressions, perceptions, feelings and ideas without them having been experienced in a truly coherent inner context. This becomes even more obvious if they are constantly intertwined with our inner parental couple, since this will then be reflected by us culturally, often in a destructive way for our surroundings depending on our influence and our social position. For example, when the sense of wholeness we carry within us from our childhood reappears in our interior as the beginning of our own psychological trials and our inner coherent maturation process, and it is confused with our position and with the cultural external historical context to which it and our person are connected. The search for the lost wholeness and its sense of ”greatness” and the coherence it creates, can have almost unimaginable painful consequences both for the individual who experiences it, and for those who are affected by it as it is then being realized on terms that do not take into account how it affects other people. It is not experienced as the beginning of an individual psychological process and something we must face in ourselves, alone, and as something we all carry within us, and have to face there. People who go through this without knowing what is happening within them have a tendency to constantly set the world on fire on an extent and magnitude that corresponds to their social position. Likewise, when we hear someone speak of the greater good it is almost always about this psychological confusion within us. If we never get past them, we will remain stuck in the turmoil of the personal psyche and the stereotypical roles they create for us in different cultural contexts throughout our lives. We will only be able to allow ourselves and accept the conditioned behaviors they create for us. Which means we will never be able to perceive them as the independent parts of the dynamics of the personal psyche that they truly are, or benefit from the communication our inner person has with the deeper fundamental psychological states that enclose them within us.
There are also different attitudes or masks that we experiences in direct relation to women. Which we also find in the personal layer above the fundamental experience of our original sense of a whole, A oneness and ”A fundamental type of consciousness that underlies experiences, often referred to as the mind-door, that consciousness subsides into after higher mental processes are completed” – wisdomlib, and of the spatial experience of Nature and its unknown opposite in the unknown depths of the night sky that only becomes visible after we have unrapped the information surrounding the psychic energy and understood the reality of how our inner life is variously transformed through the influence these experiences have had on us through them. To put it simply, it means that there is a kind of psychological androgyny within us and observing the experiences of the psyche in the same conceptualized way, by transcendending the direct experiece of them in an interpersonal sense, and what it has foreshadowed in relation to our inner life. There is what I refer to as the ancestral mother, the primal experience of belonging and connection to Nature. Manifested in a matriarch and in her immature opposite. The seductive inexperienced girl who indulges in the embodiment of how she experiences her own nature. But also the one who has deeper participatory and self-reflective medial relationship to nature as knowledge by experience in itself, and its opposite in living that experience self-consciously by morally relying on, and living out nature’s own inherent indisputable laws and conditions. This of course, could just as well be the different ways of how I react emotionally and impulsively to my own psyche when it says something about me and my relationships with people and the world around me without me even realizing it until I really start observing my reactions to them. In any case, for a man’s psychological maturity we need to indulge in our emotional states and the seductive moods they create within us. We must also observe them through our deeper participation in them in a self-observant way that gives us a direct experiential knowledge as opposed to a conditioned and learned one. We must also negotiate morally with them within us, attending to how they shape our sense of self-awareness, our belonging, and the coherence of an interpersonal meaning based on the inherent laws and conditions of our nature. However, my experience of them have not been that fragmented or disordered due to a previously long-term and intense initiation-like experience of them in a more traditional setting of these elements. But the matriarchal and the self-reflective medial, with its deeper connection to our personal experiences and to our nature, still finds itself in a close and dualistic relationship with its opposite that indulge in the embodiment of the self-conscious moral connection to nature’s own inherent laws and conditions in a worldly sense. Likewise, with the seductiveness of the embodied experience of our own senses. Is apparent all around me.