It is with a sense of shame that we discover our identification with the conditioned face we turn towards our surroundings with all its complex and confusing compensations that often have nothing to do with people around us, in the sense that we generate it through them in the absence of the mental balance and equilibrium of mind that constitute the boundaries of our own person. In doing so, we also pay very little attention to the mental states of these faces, which establish a connection between us and the psychic energy from which they emanate, and the various forms of expression in which they appear when we allow ourselves to be deliberately or compulsively substituted by, that is, historically speaking, the spiritual masks that we use as an outlet for the background sources through which we are used when we act them out, which the ideal of social convention is set to control and suppress in an external sense. Which we, in the absence of self-observation, confuse with others and with situations that do not convey their influence or significance to us on their own terms or suppress to the point that we completely lose our humanity and the nature within us that we are a part of and find ourselves in together with others. Even outside our social need to conform and to conditionally present ourselves as excellent models of virtue, we find ourselves in it together, and it in us from everywhere around us. For if we fail to speak to its content, if we are condescending to the expressions it seeks, it will take its revenge on us by intervening in a compulsive and unconsidered way that temporarily or permanently not only destroys our social life but can also, in its fury, destroy it in its entirety. It will constantly break down and try to dissolve our conditioned and fake personality. Which gives rise to the mental discomfort that our distorted compensations constantly give rise to without a living connection to our inner balance, our equanimity, which its opposite and an overly limited idealization also creates. Having said that, it is impossible to overestimate the importance of there being a personal correlation between the social roles we perform for others, in which they have a greater part than we ourselves, in a self-observant manner and in a conscious mental equilibrium with the psychic energy and the emotional movements on which we, in this psychic space together with others, are completely dependent. This is something that becomes obvious when we come to terms with and can reconcile ourselves with our inner parents. Especially in relation to the father figure that up to a certain point in our lives has been characterized by our conditioned relationship to its meaning by our actual fathers and not independent of them. Our own inner father figure in its cultural meaning becomes distorted and we become bad fathers to our actual fathers when we are expected to emphasize this inner father figure for them and for their inner person, and not come to terms with it in relation to our own. Behind this adaptation that has conditioned us to this relationship we find the different states of psychic energy that in most cases are expressed when we act them out through the spirit masks that we substitute for them. Something that ultimately makes us come to question the relationship that our conditioned personality has to our inner psychological equilibrium, and this has in relation to our inner father figures, what the correct relationship is to our inner moral and psychological equilibrium, and to the energy behind our spirit masks. We use them to gain access to and the opportunity to utilize their inherent psychic energy because it helps us grow and heal when we transform it, causing consciousness to expand from within. So it is not too difficult to see how they, when they remain unclear within us, makes us complicit in the tensions they create in our social life, and when they occur in a distorted way in our political life, the destruction we see in the world around us.