One thing I have come to understand with the old people around me is that if the call that our self-observation implies to the deepening and expansion of our person has been neglected or suppressed, it will make possible a confusion of our external relations and our psychic life with them when they are no longer at hand. When the self-observation we interact with in ourselves and in our external relations is no longer set aside outside of us, they disappear into the self-inspection that still remains in an undeveloped psychic state. With the result that they begin to see people and the psychic states that they have created around them as a reality whether they are present, or still in life or not. The inner relationship to these states and the experiences the relationships to them constitute remain within us whether we choose to face them or not. It seems that no separation in the relationship to our psychic experiences and their reality within ourselves has occurred from those we have around us. But they continue to live in a psychic relationship that, to an ever greater extent, in the absence of real relationships and the separation it creates when our external senses are no longer engaged to the same extent, as if they are slowly disappearing into them because self-observation has not created the necessary distance between them and the psychic impressions from which we generate our experiences through observation. The result is that whether we are old or life itself has called us to observe our psychic impressions in relation to external events, we begin to live them in a way that includes our surroundings in them even if they cannot in any way be derived from them. Our psychic impressions and the relationship they seek in relation to us independently of others become one and the same thing. They no longer have a conversation between the experiences that are generated between them and themselves with others, and between others and them in themselves. In their attention to what it generates in them in our relations to life as it is. We instead become withdrawn in a way that excludes others in their creative relationship to them when we address each other in a spontaneous and committed manner. We no longer have any communication with the direct knowledge and experience that is encompassed by the original whole, and its relationship to nature of which we are a part through it. I want to emphasize that this has nothing to do with the social conditioning and the identification that arises with our inner observer, or the laws and rules that aim at a cohesive function in a society. But in the moral relationship that has nothing to do with our opinions or their epistemological context, and how we identify them with our inner observer. It is about experience-based mental states whose chains of events have the same origin and mental content but whose context we formulate individually. As with all mental functions, if they are not stimulated through interactive self-observation and developed, they atrophy, whereby a number of different clinical effects on our mental health can follow from this. Whereby the most obvious as we grow old is a speechless withdrawal and a confusing identification between mental events in their independence from external relations whose content cannot be derived to us through the direct experiences that arise and form individually formulated contexts in relation to the mental events that occur within us.