When we come home after work, or when we leave the contexts of our external roles towards others that we play out for ourselves in front of them on a daily basis, we instead end up face to face with the person within us in the place where we are completely encompassed by the experience of a human wholeness. And the ancient spiritual masks that our inner person has used to express the diversity of our being throughout the ages. Together they form a suggestive cover around it to protect us from the forces that threaten to dissolve our sense of it, and acknowledge and give expression to our psychic existence as well. Because they are the only ones that remain when we step out of the role we play in our outer world. Those closest to us will then have to face the primeval masks that have been inside of us all along. In the absence of the habitual role we play outwardly in relation to our inner parents’, they now take over because we are most often not yet ready, or mature enough, to put up with our inner equanimity, or accept the peace of mind necessary where we can calmly deal with the silent state of the psychic discussion we find ourselves in or fall into. Instead we begin to identify ourselves with the psychic agents and spiritual faces that lay dormant there. Behind our externally played persona and the seductive meaning it deceives us with. We begin to play roles from our timeless psyche that the person within us have acted out against other people throughout all ages. But way back they were contained in ritual contexts to prevent their otherwise divisive influence on our human contexts. Without this understanding of what they mean to us, they become destructive to us as we become them, and lose ourselves in the power and energy that their influence has upon us. Temporarily we are no longer ourselves. Or humans as long as we channels the intensity of the identification we have with them. We have descended into, and returned to the place of our true being, and we encounter these masks as a kind of reversed view of a persona. Because they are the spiritual portraits we use to express ourselves invardly, as protectors of the psychic world of beingness. The masks are provided with the background energy they convey. They serve us in the sense of making us aware of our personal relationship to the original whole. Behind the mask we temporarily leave it and identify with the form of their suprapersonal nature. We lose our humanity to give vent to the compensation needed to restore a distorted or lost relationship to our experience of the greater whole we are a part of with others on a personal level in our external environment. As if surrounded by the suffocating sense of a too strict and conventional virtue, of its too general or saintly ideals, the mask will then be provoked to be filled with the energy of the rebel, the critic or the scoundrel, or the other way around. Likewise, if the social pressure is perceived personally, as a suffering that compels, or diverts us from our part of the whole we share with others in our own individual way, because we perceive others’ concern for their loss as our own, then the masks may begin to act as a martyr or savior to compensate for it, which is what the mask is trying to teach us with them. We suffer from having lost our connection to the original whole. But the most common one to provoke us to abandon our inner wholeness today, by creating inferiority and an experience that nothing is ever enough in its presence, is the self-absorbed, all-knowing, grandiose, distanced omniscient one. Impregnable with perfectionist notions. But it is also showing us that we need to become more down-to-earth, paying attention to the primordial whole in its down-to-earth personal aspects. This mask’s attitude is usually offset by the energy in the mask of the prankster or buffoon. And in a sense of being questioned or mortified. By transferring their energy onto others, we become exposed to their opposite in ourselves. We make them what we don’t want to be caught with ourselves. Identifying with our primordial psychic masks causes us to try to replace the psychic balance of others with the energy and attitude of the experience the mask evokes. Not by being an example of our own relation and experience of the original whole, but replacing it by making them an external counterpart, a psychic reflection, acting out how we compensate for our loss by using others as proxy’s for our interaction with the energy behind the mask’s. We make others part of the conflict between us and ourselves when the masks exhibit the ongoing conflicts that arise within our own person between the original whole and the society that surrounds us as human beings in groups, when the majority unconsciously acts as a proxy for the individual.