Each mental state has a characteristic experiential origin, formulated through its influence and function when we describe it and mentally encapsulate it on a personal level. Taken together, it constitutes the psychic structure whose content we refer to as our personality when we express it or promote it in others by relating to it independently of our own, and by being mindful of our mental balance. On the personal level of the mind, we notice them when we observe ourselves through the mental content we see of ourselves in others, as they appear in relation to our family, and in a broader sense the psychic lineage whose influence is the qualities we perceive in ourselves in a cultural sense. On a higher psychic level of abstraction of formless and disembodied experiences, we find the psyche as a sphere of influence of our interpersonal relationship with nature as of a greater whole. The same whole we experienced as children in the consciousness that grew out of it as we gradually separated our ego from it. Which then also made us aware of a spiritual counterpart of the opposite sex to how we perceive our individuality through our inner person in the mental development that this experience put us through. Simultaneously with our early mental development and its fragmentation of the psyche as a single composite experience, our inner person emerges as a relation to the content of the original whole, and in a connection with its inner source. Something we discover to be present everywhere, in everything, all around us. An experience of information encapsulated in psychic energy that permeates everything. In this overarching abstract sense, nothing exists as anything other than energy. All mental states are patterns of energy. These patterns of energy are not arbitrary but arise and materialize by themselves in our consciousness based on the information that arranges them from within the original self-organizing principle that constitutes their underlying source. Everything becomes impermanent, and it formulates a different mental perspective in relation to the content of consciousness and to what arises and disappears with our experience of it. We try to make the ego a somewhat more permanent state in relation to the whole by trying to tie it to other temporary states as they arise in consciousness in order to try to form something that we can consider permanent, and can relate to as if these states together are something unique, something individual, and which we can call our own, and a make believe personality. A something that we can only relate to as a counterfeit personality of ourselves and makes us into something that we are not. But if we shift our perspective back towards the whole and its original content and functions, without the ego arbitrarily attaching us to any of the things that arise there by itself in our substream of consciousness, then what we want to call our personality becomes clearer to us because the experiences we have of the conditions that surround our original inner sources of energy have been there from the beginning. The experience we have of the amount of energy we receive in the various states surrounding their origin is what will help us to become whole again. Provided that we constantly practice receiving it in self-reflection so that it does not overpower us. Because if that happens, we go crazy from the perspective of our mental balance, and we become provocative and hostile to our surroundings. All of us have experience it, and we see these sudden bursts of madness all around us. That is why some kind of mental or meditative practice is so important for our psychic maturity.