One of the most horrifying aspects of modern materialistic psychology is the notion that what people are, and what they do, are always one and the same thing. A completely materialistic attitude towards the nature of human relationships. And yet we often pretend to study these relations as of an interior sense of human life. There is a very real dimension of all social interaction, a kind of virtual content that is very dynamic, and one that is very deeply rooted in the undercurrents of our communications. We experience them as our underlying intentions. And often in a sense of non-awareness which we cannot be responsible for because we are not aware of them. But as we mature in this respect, our individual and human responsibility becomes very noticeable. It creates a greater appreciation of, and deeper reciprocal moral responibility to life, to the nature of all our relationships, and to what is going on in our relations with each other. To exclude our intentions from the content of our way of relating to each other, and our world is not only unscientific, it is in this sense pathological. We communicate not only through the meanings of our words but also through the multiple layers that make up the human content of our intentions. Which are often the ones we develop from, and they consist not only of our own earliest relationships in life. But also of a cultural human background content that needs a personal container to hold it. Our intentions connects not only with the deepest layers of ourselves, with our innermost being, but also with that of others that they do not want to see in themselves. For better and for worse, we not only get an insight into our own madness, but also of the psychopathic life it creates outside a personally experienced cohesive whole in relation to the world around us. We all have this madness in us, but few dare to descend into it and face it as it appears in the opposites we possess. We only choose one side and criticize all those who do not share our opinion on such a simplification. Most often, this initiation is not even considered as psychology. How many of us focus on the underlying whole in this context. Yet this seems to be the absolute foundation of our psychic life if we see ourselves through the eyes of our indigenous peoples, and in such one-sidedness we are all developmentally children.
I think all kinds of activism is a reaction to dehumanisation. Often by treating everyone else in the same dehumanised way as we ourselves have been treated in the sense we all have experienced it from adolescence. By dispelling the personal experience of a psychic whole in others. Obviously this is coming from the psychopathic habit of being treated only as functions, or as extensions to someone or something, instead of humans in relation to, and in supporting roles to others. We experience it as if we are forced to abandon our shared psychic wholeness, to mutilate ourselves and exclude it to be part of this new one-sided materialistic version of ourselves. All types of oppression is our means of doing so by choosing side and continuously try to prove all other opposing views to be incorrect. We end up in a state of opposites and go crazy. Activism is the blunt means of opposing this. To defend our primordial wholeness with the same weapon that is used to expel it.
After I gave in to my nature, to my being, in its instinctive whole, to live closer to my impulses, from which all my whims came spontaneously. I really fell to the ground of my being. Back to my connection to the earth in a synthetic sense. Some people around me, when they ended up there, became fierce activists. I respected that, but could not abandon my wholeness for a thing beyond what I perceived as my reality. Instead, I took it all out on my everyday life. For many years I gave everything in all my relationships all the time. I was extremely vulnerable, defensive and personal, and defended all kinds of relationships to this totality with absolute presence and an intense sensitive closeness, and with a sadness that came from the abandonment I experienced in relation to it with people around me. I really embodied it. Slowly I began to be able to talk with my impulses. I remembered who they were and started listening to their advice again. I realised that they had been guiding me the whole time. That they had done so my entire life. I really was born with them, and I had begun talking to them when I was about 4-5 years old. Semi-consciously, I have done so ever since, even though no one provided me with a natural outlet for it. Later, I also had to realise that there was nothing wrong with that. I opposed a culturally conditioned view of people, far from the reality that I was part of. So I had to participate and trust what was inherited in me and give myself to it, to my part of our psychic totality. To my background, and to the forces there that affected me. Who gave me directions. I’ve never looked back to that previous kind of distortion of my life since. It was maddening. A life that breeds isolation in people and create psychopaths. Far from our nature and the totality we share in it. There is simply no container there for our physical and emotional life to stand up to the intrusions of the crazy people. And certainly not when you are only 4-5 years old. And that is when you are going to need it the most.
It is truly part of our primordial setup to be part of a psychic totality. Of psychic space. To feel contained in it. Both as a kind of protection from the intrusion of others, from all kinds of cultural psychic colonisation. But also as an emotional container where we feel safe and grounded in an earthy way, with a strong connection to Nature, so that we can protect ourselves from other people’s need to see themselves through us, to oppress us with their views. But also to be able to confirm it in person as an activity that relies within the realm of our mutual psychic experience. It is animism as congenital native psychology in all of us. Collectively speaking, this is what is behind all domestic and foreign policy. On a personal level though, it is about the integrity of a shared experience of this totality so that its psychic states are made possible. To exclude our presence there is, of course, what creates the psychopathy that is the current dominant view of life. Most of us take for granted that our collective behavior is “normal” when in fact it creates psychopaths. At an industrial level, we train people to become laborers, we do not support one another to develop into humans.
All my relationships are really relationships of a personal nature. What I relate to is a relationship to what only exists based on a psychically experienced totality, to what we are as such. Everything in this totality, in this sense, becomes metaphorically perceived underlying personalities, because in a strictly externalized physical sense we are not really connected. We experience each other through our being, not with our outer senses. In the same way as we do with our dog, with our horse, the wind, with nature as it is experienced in relation to how it affects us. With who we are in relation to that. We experience the world as part of an embodied totality. Therefore, we can also agree that the wind, like the horse, places in themselves and the nature that surrounds us have personal qualities that we relate to as personalities. Like we do with our neighbors. The trees around us, our children and our ancestors. It does not exclude the world as an objective phenomenon, the reciprocity we develop with it reinforces it as a human relationship. What makes us look stupid is our vanity when we try to control the opposites we have within ourselves through others, because it is about trusting our own relationships to this totality. Without it, we cannot trust anything. So we try to control our uncertainty in the shape of objective reality. If we lose our connection to the experience of this totality, we also lose our ability to relate to each other on a personal level. We become physical objects foreign to what we are within us, and to how we relate to everything else around us.
Politics is the way we use the economy to support certain kinds of ideas instead of supporting certain kinds of relations.
Imagine a feeling of a totality that exists in everything, that extends through everything, through all times and in all dimensions, and that it is made up of our senses. That each individual mind is part of this at the same time as it is part of everyone else’s. That all individual patterns of the mind is a constantly present, instantaneous reflection of a repetitive pattern of totality. A wheel-like experience of a timeless repetition, and a movement that snakes through our minds in a sense of a universal consciousness, a cosmic reflection of something inviolable present in our reality which we also find as part of everything there is around us.
By the embodiment of what people that surrounded me pretended to be, I have come to explore many different parts of my being, and also become that which they wanted me to be in their eyes. Through that becoming I have learned to experience it as social reality. I have done so by leaving the totality of my own imaginal field and its timeframe, and reduced myself to take on this definite form. But I already had a form prior to that, in this totality. What I reduced our totality to was not my actual reality. So I organised myself without being consciously aware of it, to communicate from two different sets of my being. One way was to agree to, and embody the content of what we pretended to be together. The other was to ignore it, and stay put in the realm of the totality, to continue to relate to it as our common ground of being, and continue to be close to my form of presence there. Most people dont like to comunicate from that presence. They prefer to be what they pretend to be. So the embodiment of the content of others was accomplished by paying attention to how people interacted. And to find a way to be part of it, but not by ignoring my presence in the totality. It just became a way of recognising the need of others and an interpretation of how it related to the whole, and how it communicated with my own presence in that realm. When one is young it is easy to attach oneself to the functionality of what we pretend to be, it is even expected, even more so if it is determined by the relation we have had to our parents and, their eventual cultural lack of any personal expression of this sense of having a common presence in a human totality. In this way people and societies turns horribly one-dimensional. It makes adjusting to the mind of city life in adolescence really complicated. Do we just want a functional life, or do we want a life that is also connected to the totality we originally emerged from? Having the psychic predisposition, but lacking an active social life means of expression for it, creates fear of others and a feeling of unreality that excludes genuine human relationships. Being human becomes maddening. We become addicted to a fear that denies that we have an independent personal relationship with an overall psychic whole that we share with everyone else. Even though it is the relationship that we have to it that is important, not how we administer it.
What is the underlying reality that motivates what we try to recreate in our relationships? Because it seems like I turn both others and myself into a dehumanized functional role to either embody my own or others unspoken motives. To what we compensate in our own relationship to ourselves, that which exists between what is said and what is at the same time unspoken, usually our compensation to, or something in contrast to, the motives we transfer or embody as a container for others. What we get back is a mixture of both. Of both what I actually say, and what is in a kind of accompanying undercurrent of the unspoken content. This allow me to be filled with both the objective reality of what is being said and the subjective unspoken reality that arises in the space between us, in the larger common whole as both the one who colonizes and being the one who embodies the other’s underlying motive for colonization. That is what is us, in what makes us all personally responsible for what arises in others. All life is what we relate to inside what it embodies.
Stenlabyrinten inom oss.
It’s like I once stepped into this psychic maze. The one we see as a symbol for this and can be found in stone age settings all over Sweden. Inside it, our rationality gets filled with all of life’s contradictions and questioning extremes. We walk into a maddening, to a meandering of confusion with dead ends everywhere. It’s like stepping into a crazy circus full of people dressed in constantly smiling, scary clown masks who twist and turn everything away from the field of life into an inhuman rationality, and then poke fun at others to protect themselves from the reality that we are exposed to as we have entered it. To destabilize the relationship we have of the space we share, which is also the original psychic space that exists between us as the embodiment of all life when we move further into our own bewildering heart and the darkness it contains.
It is interesting to think that Easter originally had nothing to do with Christianity here in the Nordic countries, it was more about the spring equinox, the light of consciousness and its primordial creation experience through egg symbolism. The egg was part of the creation from an earlier northern animistic culture when nature in the form of the female spirit of nature, known in this context as Ilmatar, became pregnant with wisdom, or Väinämöinen when she settled in the primeval cosmic sea. She was the one who took care of the bird that laid the eggs of creation, and cared for their safety. The world was then created by her hand with the help of these eggs. Väinämöinen was also associated with it as the shamanic poet and magician artist. The seeker of her kind of knowledge. But above all with the pillar that kept the sky separated from the primordial sea. His power and creative spirit kept the pillar in place and created the current that brought about its rotation, the movement of the world and the sky, but it also made it possible for people with special skills to travel from this world to the next through its ”swirl”. Birds therefore had a special significance then, because in egg symbolism they encapsulated the light of consciousness before it hatched and returned with the sun after it had spent its time in the dark at pohjola’s winter with Väinämöinen. The birds were also compared to the volatility of psychic life, and Ilmatar was its aether. Creation is then represented in sets of opposing pairs. That is why easter is more about celebrating the creative force of nature, and the appearance of light in a spiritual sense, contained in the egg as an image of a world created out of chaos and darkness, in the friction of the tension generated by opposites than anything else. Ilmatar is its containing space, keeping the physical and emotional integrity together when we are facing the experience of the vastness of the primeval cosmic sea. Väinämöinen is the one to keep our minds open. The view that the world is shaped like a dome or an egg make perfect sense to me. Not in a contemporary scientific way. But for ceremonial practices. Where we connect to nature with how it affect us. Both in people and in our environment. In this way our senses come in direct contact with nature. Like being in a constantly respectful homage to it, and with the spring equinox as an experience were the days at this given point gets longer. The spirit of nature, the experience of this as a physical container for psychic life, reveals what the light of that consciousness is in it self. How it journeys not only in us but in herself through out the year. We can feel it. It is a commitment to life.
I exists in a sense of space in which one is not inside or outside but both. In which we create an inner division between incompatible opposites. We are both within that space itself at the same time as we are observing it. And we feel that we are inside it as it affects us. Everything then become parts of it, and to the sense of this space in itself and the emotional experiences we have there, which makes us feel both as we are inside it and outside of the origins that influence has on us. But we are not what they are or where they come from. Only subjects to its content. For the intents they have on their own. Their doings, and what they are trying to convey to us. That presence is everywhere between us. But as long as we allow ourselves to be separated into opposites for childish purposes, and not participate with our attendance in what this childishness means to us, we will just keep each other accountable for experiences out of our control. We will never become part of our human space, or feel part of any true human community. We will only continue to fight the contradictions we have created for ourselves through others in an eternal repetition. We can see this work in politics, in economics, in our social sphere, and in the view of ourselves there, our morals, and in the narrowing of a personal relationship with our world. Last years have more than shown us that it is not about shortage of money or resources. It is about the imaginal space we inhabit together with all life.
There is an indian concept called purusha, the essence of man, which is the supreme man, the so-called primordial man. It is a concept i think is present in all indigenous people. Outside of having a cultural upbringing that put this in context it is a wonderful psychic concept, and an experience I have had since 4-5 years old age. It has always been there. Like an adviser or mentor bringing suggestions to me, which was important for my relation to the world in an earthy way. This relation also made me visible to myself. It is like a being in which you are contained, which is greater and more important than you but which has an entirely psychical existence. In a very early age I realised its connection to earth and to my immediate environment, as it appeared as a kind of continous flow of a background dream inside my physical sense of the earth, which in turn gave me a psychic experience of my body. In Kundalini yoga this connection is alive in what is called anahata. But before anahata one has to be plunged into oneself. To make a journey of our own. Something most people dont take seriously. It is also immedietly recognisable if they have. When it is done they have another wonderful concept called manipura. According to C G Jung it would be in this center in which psychic substances are digested and transformed. A living reality that is intensely realised in manipura. But then one also begins to experience people and the contents of the world as exponents also of ones own psychical condition. Jung talks about this relation in Kundalini as vishudda. It is kind of a strange appearence when you are young, because it is not always given to you where you should put experiences like that. But my beingness have always been centered around this in a semi conscious manner. And with age it has become much clearer. Also, it is something I share with a lot of people in relation to having this background experience of the world. We all have it, all the time. Most people I know, however, wave it off as something irrelevant, or as something that disturbs the control they have over what kind of spontaneity they allow to pass over their inner threshold.
Kundalini is a name for the cosmic energy that is said to permeate the entire universe – personified by an inner feminine psychic being called Kundalini (the Soul), which we perceive from a sensory context in all our relationships.
By keeping us sensory active through our chakras, she rises and becomes a conscious personality within us.
Using her as a reciprocal image for interior life. Each chakra is a closed awareness process that takes place in a loop that repeats itself. Each loop has an image. And each image or set of images arranges certain types of perceptions as aspects of the inner context of one or more existing active chakras. And some types of imaginations are repetitions and spontaneous impressions, “ideas”, of a certain theme linked to the image of a chakra in ascending or descending order. From the body, upwards towards the subtle body and the path that is towards our inner true Nature and the person we are in there, or vice versa, it can be experienced as a descent. In psychic pain. Like “Hell”. It depends on where we start. In our imaginations. In the head or in Mother Earth. In nature. I believe that many Western mental illnesses can be traced to an ignorance of the notions that emerge in relation to these chakras, because psychic life require our attention to the images it produces whether we acknowledge it or not. Indigenous people are often well grounded in the Great Mother. They also often already have a natural relationship to our psychic life in one form or another of our common imaginary field.
But the most important thing in this is that everything is in the field of imagination of humanity. That our human form is a notion in a world of notions. That’s our relationship with them. And in our notions of a path, all the chakras also seem to overlap and merge into each other. We are neither our own nor others’. We have a relationship with their motives, and their content along the way. A little worn out outside of this context, but it is the “path” that is important. It creates meaning out of itself. At first though, when imagination suddenly becomes a living part of our conscious lives, the chakras intentionality also all exist at the same time, and merge into each other as this imaginary background, or origin to our perceptions. We have all been this 4-5 year old becoming part of this vivid imagination, of its “initiation”. Of separating the world into two living aspects of reality.
Our way to create a relationship with the imaginary field is to make it actively available to us by amplifying the metaphorical image-creating perceptions it creates in us when we relate to something, and which then appear to us as in themselves, in our interaction with this field. Any image creating reciprocation will do the work. As long as its independence from us is a conscious relationship. Political, philosophical and religious ideas. Science, Nature, art, movies, books, dreams and visions. Almost anything. But it is most important in how it appears to us in our relationship to each other, to animals and to Earth, both as a living psychic entity with her worldly life sustaining ability, and as this relation to a source of her forms in the imaginary behind life. This world would greatly benefit from us starting to interact with Earth from this field of sensorial imagination, instead of judging and exploiting it only for egoistic purposes. Or by trying to force our individual relationship to it on others, on the “world”, as if the world itself was our imaginary sensory field, and not our mutual interaction with it. The world is something that is in the imaginary, in our sensory field, it is not the other way around. All human evil, what we call evil, stems from this experience. Every 4-5 year old child needs a careful initiation into the life of the imaginary field, and to its spontaneous interaction with the world. Our world depends on it. All people with a background in Nature knows this.
Everyone lives in a world of imagination and everyone has their part. It overlaps and coinsides with everyone elses. But we have in common that it is an imagined world that everyone has their own individual relationship with. We cannot be it for someone else, and we cannot put it on someone else’s shoulder to carry for us either. It is up to each and everyone of us to find it, to find our inner counterpart in there. Our original form or image of ourselves within us. It is somewhere in that search, in our appreciation of that presence we can meet each other. There we find ourselves on the road of inner growth with its own inherent meaning. An opening to something more instead of an inclusion in the smaller, our ego’s and the needs of its reflection outside the shared field of imagination. A black and white world feeding on division and contradictions. If we become absent minded, it is because we are limited by what is allowed to be. If we go beyond that, we go beyond what is “beyond” for others. Especially if they do not acknowledge that it is there. But it is the world we live in. When my grandchild and I walk in the woods, build a hut and invent things, he is one with the imaginary field, completely into it. And I’m there with him. We are there together. He talks and formulates his constant whims. And grows with it as he tries to create his relationship with it. It’s wonderful to be part of. But I cannot help but to think about what we have lost. What it would be like if there still was a naturally created initiation to care for all children in our time, for them to learn to find their individual relationship to it. How different our world would be. To miss out on this is probably what makes the initiation into adulthood such a rough ride. Our senses lack a solid relation to the field of imagination independent of us that we are all in. Which in turn contributes to the initiation problems in midlife. Most often we simply stay in childhood without any access to the wisdom of life we like to respect coming from old age living in close relationship with the field of life.
Even though we do not recognise it, both our laws and our superficial customs, are coming from the absolute ground of our being. They are contained within the realm of the imaginal field, from our extended sensorial awareness beyond the tangible. In the physical world we experience it in the ever occuring tension of opposites. Constantly creating enemies to our current attitude and to the context of its whereabout. Beneath every political, academic or religious doctrin, and its opinionated stance there is therefore always an undermining force claming attention. There is always an ”opposition”, either out there, or within us. A kind of shadow government to our ruling issues that constantly divides, creating doubts and difficulties. So without us noticing the imaginal field, we quarrel over its existence, and make other people suffer that we neglect its influence in our life.
It is obvious that a sense of a kind of subtle body in the extended imaginary field is not only just that, it is also a kind of living source of the earth. To a large extent it has become a culturally conditioned relationship. While not gender specific in itself, it still formulates our sensory notions in the imaginary field collectively, and in its raw unconditioned form, culture prohibit and distracts women from the use of it as a socially independent relation to the Nature of its underlying personally perceived notion, which then often decays into a superficial relationship. To the content of old customs, to personal attacks, hearsay and gossip. Just like men do, but in disquise. Men’s failure is obvious in regard to perceptions conveyed to them from this imaginative source as an unrelated relationship to a sensory content, which causes them to become socially repetitive, lacking in nuance, single-minded, authoritarian and stereotypical. But both men and women alike will completely identify themselves with the collective mind. With what is generally accepted and recognized to try to control the autonomous impressions from the imaginary field. Which in the end only leads back to itself in an infinite causality loop of empty social repetition.
I really feel exposed by my relating with that extended sensory attention of the body. By sensing the tangible in this kind of personal interaction, with its relation to everything in the imaginal field. It almost feels like existing itself is being dreamt by earth, and my being here is dreamt together with all there is, and it is dependent on this relation we have to the constant recurring dreams appearing in our imaginary field. In this extended meaning of the body, there is an inner moral commitment that constantly claims our attention. And in a sensory way, our existence is embedded in reference to all that can be sensed. We cannot be known without it. Another way of looking at it is that everything is perceived as reciprocal in this field, instead of being dead material objects in a world without a relationship to life.
In the cosmic womb of space time, in its continuum of information that is transforming matter. We are not looking back in time, and we are not looking in to the future. With our extended sensorial presence in the field of imagination, we are everywhere all the time. This field is not something that changes over time. What is changing is only how we refer to it. We live in a world where imagination transforms into matter. And we all have our part in it. The thing is, we cannot be that part for anyone else.
We divide our reality into opposites according to our need to be able to control it. This is the basis of political correctness, and what is behind the academic inability to adapt to what is beyond what is already accepted. Religious one-sidedness also falls within the scope of this. In the book (The Electric Kool-Aid Acid Test) by Tom Wolfe that I read once when I was young there is a passage that describes this perfectly when the guys in the story begins to laugh violently at a cop who pulled them over and who then compulsively played out one side of the opposites between being righteous and being deviant, thus acting with an attitude towards the field of imagination where he is deciding through others what is to be the appropriate way to relate to the experience of the imaginal world, and what is to be regarded as reprehensible. Under the influence they were the relationship to the imaginary. But we are all missing the point here when we are not really connected to the field of imagination, and to the reality of consciousness. We just cut us off from the sensorial world.
The space-time continuum is where we find the aspect of ourselves as a part of the imaginal world through the environment, where our past and future becomes one in a spatial resonance. It is the imaginal world which is experiencing itself through us. It is where we are sensed by everything else. Here the mountains and the forests through the object of my body brings itself into this world. In this sensorical aspect of us in the imaginal field we turn empathy into the experience of meaning since we are connected to earth and all other organisms there, and they are perceiving themselves through us. So we become transported into the imaginal were it is sensing us. Be it a tree, the stars, the air, the sky, a moose, another human being or a mosquito. We are all imagined in this continuum, and with our presence there we are referenced as part of everything else. In this way we become sensory accessible to the surrounding nature of space-time and to the study of light, which we refer to as consciousness.
When a person imagines things, he or she is one of the images in a universal field of images that makes it obvious that we are in the reality of the imaginary world, rather than that the spontaneous activity of this field is something that is contained within the individual. We are made up of images from that source as of a reference to our existence. It is almost too obvious. The notion of who we are is right there. Our presence in the imaginal field is an aspect of our perception as a sensing organism that holds everything that exist in a symbiotic connection to the world.
The reality of this field of imagination lies within its reciprocity with the tangible. With the space-time continuum of matter in physics, giving its instructions as information in the sense of how our perceptions interacts with the vibrational occurrences of its precence. Which is our emotional reaction to the sound of the imaginal. Often it feels like I’m just taking dictation from it when it has something to explain to me, and it does not let go of me until it has forced me to formulate what it had to say. But that is my relation to imagination, and to the ability to enter into it and to understand the connections that exist within its realm of our reality in time.
It is almost too obvious. That the one I refer to as the form of who I am is my presence in the field of imagination. Which manifests in the world by its exchanges of energy through my body. Also, it is my outer senses that gives me a point of reference to time, and to my existence in the world. But the form of who we are is still an image in which we enter the imaginal world. It is not something separated from our world that only occurs inside an individual. It displays what is “imagically” independent of us all. We do not create its movement. We meet with what occurs according to an intent of its own. And it is laid out for each one of us as suggestions. As personal directions. Our body will show us the way, while our mind becomes the student. It is not the world that sustains my being, it refers to my “form” of presence in the field of life when it moves in the flow of imagination through the perception of my senses.
I am always in a relationship with the world around me. But I am not incased in the world of city life, its ideas and objectification of nature and people, or feel myself separated from my body’s sensitivity of the world. I am always present there. In a kind of reciprocity, and in a world where I am involved with its living inside. I feel it as I am drawn into a deeper relationship with the creative field of a living cosmos. In that, I am perceived as absent minded, often a passive object, someone that should be provoked to leave its personal ability to engage in the perceptual reciprocity of this being. But I am part of a process that we have learned to deny in ourselves, that involves another kind of understanding. Where we are not becoming a lifeless hollow shell parroting on others. The difference is the understanding that I don’t place the absolute ground of my being, the field of imagination in my head. Rather, my mind is inside this field of imagination. It is the container from where it works. It is in that I am given the ability to come into connection with Nature and to the living field of the creative mind of life. The thing is, its in everything, and belongs to everyone else too.
In many different contexts that I meet with people on a daily basis I cannot make a clear distinction between whether people are talking about something perceived by our five senses or referring to what emerges from their perceptions. I understand it as a sign that we no longer have a language that describes experiences from the depths of our personality. So we just mix them up. I perceive it most clearly in the difference between our “knowledge” and our personal or social reality. In our relation to it. In politics, it is the norm to make this difference as small as possible, as it often is in social media and old media too. It is also common for severely neurotic or psychotic people. The border is thin but the reality of this distinction and language loss is felt by everyone. It makes people confused and disillusioned and they will constantly try various means to take control of this and themselves through others. Delusions of grandeur, megalomania, and authoritarian madness are notions born out of this. As well as their devoted followers. But the most common way to deal with it is by learning and parroting. By constantly filling us up with new input that make us deaf to ourselves. Feeling confused and helpless is human, and when we begin to lament about it, it is a sure sign that we need to look for the difference between talking about experiences based on our outer senses, and the deeper personal and human experiences that appear autonomously that cannot be derived from them. That we have come to a point where we must submit to this second influence in its own right, and bring clarity to what it may mean to us. This polarity is not static. It is two modes of being, and of equal weight. It is the ongoing daily creation of movement from an original subjective phase to an objective world present in the immediate now. An ever moving passage between two planes of being. It contains the sensual experience of the physical world. Whatever we find most comfortably to call it, there is a metaphysical continuum beneath the tangible. A universal field that underscores all levels of matter and all rhythmic processes of energy that arise from it. It has all kinds of forms. But our language for this is lost to us because we have forgot about the absolute ground of our being that is to be found in ourselves, the experiences emerging from behind all “knowledge”, which is also the hidden inside part in everyone and in everything else in the world. It is the space between us and ourselves, ourselves and others. What we read between the lines. This is also something we find drives the science behind our technological development, which gives science its very reason to why it is so preoccupied with the energy that make up this space. Also, why we as followers have lost our personal sense of physical presence in it.
In the northern parts of Finland, Sweden and Norway there has been a wonderful metaphorical language to describe inner experiences in relation to life, and in relation to the environment. People related to these local forces and occupants called haltijas. They were both male and female and could be found everywhere in nature. Everything was related to everything else by individual haltijas. It was peoples relation to the soul of the world in something like an objective relation to Nature. They were conceptually perceptible in the elements where they were experienced in the form of väkis. Also, they were locally connected to the land as impersonal powers or sub-souls to be aware of since they attracted peoples attentions from all around them. Misplaced or otherwise not treated well, they could become a disturbance and even cause illnesses. In this sense, they were experienced as personalities, or agents of a numinous experience of nature. There are still people who pay attention to them today. A persons haltija was called luontohaltija, and was the personal entrance to the inside of Nature. Here they were equal in substance to that of the experience of the väki’s. People had a relation to them through their own Nature, or luonto. Later metaphors for luontohaltijas is the more technical term psyche and the concept of a soul. And as part of a person, luonto was the shared “nature”, the personal experience of the world soul. With their itse, and its connection to the underlying universal field of energy, people had a personal communication with the original autonomous patterns of nature. Luonto was both part of a person, and part of something else. It was separate of him as a power outside of his control, as was the väki’s and haltijas in his immediate environment. But he could also have a relation to the numinous sensation of the elements, and have a personal communication with the ancestors, to instructions from them. Which in itself offered an access to another view of the world. They were asked to help, to contribute knowledge, and by accepting them, take the ancestral spirits into the world of the living as luonto. Relationships of this kind were never far away. In close vicinity to my childhood village there was a tarn. I was told when I was young that it was bottomless. That it opened up to something else. It made me respect it, because a depth of that magnitude scared me. It had a frightening quality about it that was coming from my own lack of understanding an experience of that metaphorical indescribability. And I had trouble dealing with that. I knew then that it was somehow inhabited. And whatever it was that appeared from it, it came from an invisible mirror world behind mine. Later I also learned that from beyond of my physical life, a life force emerged that transformed mind into culture. This generating power, libido or henki also permeated all life. It contained the background forms of everything. Mediating between my worlds. But its full realisation was the vision of the loss of our body. Of the timeless aspects of consciousness in the vision that it is the body that is an apparition. When only our bones remains of what we once were, some knowledgeable people saw this as they had now attained their true form. A more complete body. These people were called tietäjä’s or noadi’s. They had another kind of knowledge. And it was based on the personal experience of having a human form to answer to. A voice of our own. Influenced by an ancestor with a specific knowledge for us to bring into the world.
Consciousness is the alertness that pays attention to what seems to be between us and ourselves, and other things or beings in the external world. Concealed in it is our shared knowledge of anywhere. Were we acquire our ability to understand what it is by paying attention to how its timeless qualities works with us. Without it we can never grasp what morality means. What it is to us. We do not recognise the forces that works through us. We become prisoners in ourselves. In our psychic childhood and in what our contemporaries prefer to acknowledge.
In the encounter with primordial knowledge, with the flickering light that reflects the great soul of which we are a part, another shape also awaits us in the forming of the view of our flow of the original patterns of energy in the underlying universal field of potentiality. It’s the timeless one. The source, and the advisor who give guidance. He who is our inner counterpart to our soul that is our connection to the soul of the world. He has always been there with directions, waiting for us, as we wrestle with ourselves, formulating psychic experiences, and help us consciously understand and interpret them as a result of our embodiment of the soul of the world in the meeting place that exists in the space between us and ourselves, in its coexistence with nature. He is our before the beginning and the experience of timelessness, the living force of all ages. If I separate us and stop believing that I am him. Let him be what he is in himself. I will become part of that larger world he want to express. In this sense it is also apparent that our world is rejuvenating right now, and the old authoritarian rigidity connected to him is disappearing for a new and more open trust in the space between us. It is happening in our relation to Nature, the great soul of the world right now. Because when we meet with her reality, we also have to deal with the experience of the living force of all ages. We have to wrestle with the attitude of authority as opposed to a sense of union with our personal reality of the soul of the world. If we can handle this rigidity in a personal and individual way without it turning into destruction, but instead into a compassionate reflection of how our world”s connection is to us, there is hope for future generations. If we choose the old way, that hope is gone.
I mean that I feel it as a shared perceived participation in an emotional spiritual force. By spiritual I mean something alive. Where I experience us and myself as a part. Everything becomes sub-souls of a belonging to a jointly experienced spiritual terms of reference. Which becomes a place with sub-souls in it. Of primitive forms of energy. The mountains, trees, animals, places. We believe that the experience is only physical but it has almost only substance in the spiritual sense. Almost no one I know of perceive it in that way at all. But they are not me. They do it as “vacation”, “beautiful weather”, “the longing for an independent silence”, a “beautiful place”. For me, it is the same thing in a strictly external sense. People just seem to like being preoccupied with conceptual opposites more than their actual experiences.
As humanity move further and further into time, we discover that having experiences from a different kind of timeframe is common to all. Some of us also discover that how we experience that differs between people. We also find out in ourselves that our experiences are self-organizing and based on traditional backgrounds still alive in us which connect us to where we originally came from, and to our human form behind it. Some of us do not extend our abilities to embody this, and others have them as part of their personal inner reality whose liveliness also has an outer counterpart in still living traditions, and some must constantly materialize this experience because they have nothing of that. They are lost inside. And must pass it on to other people and objects as if their experiences also has its origin in them. Like lost children they constantly try to find the right connection to themselves all over the place. And in that frame of mind we form concepts of intellectualized experiences. Because we still make experiences wether we acknowledge it or not. Some of us even believe that these concepts are universal and apply them to everyone and dress them up in a static public personality to gain some control over the independency of psychic life. Which in turn rob us of our original experience. In this way the individual reality of people become suppressed and suffocated by the time we live in. We spread our need to control life around us like a mental pandemic. But this is also how we can realize that we have lost our souls in time.
Society have a way of organizing experienses for people that originally belong to traditions. But in replacing them it also surpresses the interior life of the individual. The living reality that we encounter in ourselves that has a structure of its own no one has the right to meddle with. Or know where its interior instructions leads. Which is the way of the “civilized” societies in the world. Its set of beliefs of how life should be. But we are what experience itself is between us. Whatever we might “think” of it. And that is a unique hierarchy and it have a voice of its own. Concepts of how it should be are just life events intellectualized, and as long as we impose it on others, we do not listen to our own unique voice. How Nature speaks to us. Life is just child’s play. But with the naive and biased cruelty that only a child can display.
This world is indeed a living being endowed with its world soul and its intelligence… “a single living entity experienced as containing all other living entities”(Hillman), which in their nature are all related through its beingness. It is what we experience through each thing from inside its visible form. “And just as we are a physical body with a soul, so is the world a physical body with a soul” (Vaughan-Lee), and that soul is its experiental essence. There is a direct relationship between all living, our individual soul, and the souls of the world. A direct relationship hidden inside of us. Once we lose that relationship we loose our physical body’s experience of itself as part of all physical matter, and that it contains the natural substance of our sense of the world. Of the experience of feeling present in oneself. And be able to observe it, to see it in others. To be able to personally perceive what moral reality really is. This is where we go when we reflect, when we have to seek answers of our own, and to get this other person within to answer. This is the world when it is alive. This communication is the soul of our neighbour. An animal. The soul of a mountain. The soul of a tree. It is working with our experience from within creation as our source of substance within our body. This wisdom, this knowledge; this presence is that Nature within us. It is the source of what we are.
In my life the temporal sequence of events, to interpret everything by casuality have always been less important. Instead I have somewhat interpreted events from the sense of meaning they had to me. How events correlated to what was happening within me, and the predictability of my reality based on that kind of awareness. Because the spontaneous imagination of situations created conditions that coordinated the behavior of relations around me not from a “Newtonian” standpoint, but from a different kind of unity, coming more from the activity of a psychic origin that affected me to visualise the physical world in its separation of time and space, from where its contradictions created its incomprehensibility. It was there I found my reality. But the whereabouts of my place in that was and still is quite uncertain. But from that realisation I have since then tried to follow its movement, and the direction of ”its” consciousness.
In daytime the one we are within is following us around, inspire us and gives us directions. When we do not listen we feel bad about ourselves and experience self-criticism, which if we choose not to recognise it, we just put the blame on someone or something else. In fact, complaining or blaming others is in itself a sign that we are not listening to our true voice. Our complaints reveal our need to bring it in again, to seek solitude. So that we can once again face what it has to say, and not just within ourselves. But in the world too. To lament is to be in personal distress and is the way we draw attention to the fact that we must seek inner direction. At nighttime it is the other way around, we follow him. Where he goes, we go. The language he speak is metaphorical. That is also the way we share minds. Everything that is, that we are, comes from where he is. It is our human form and a personal relation to nature. To earth. And how our ancestral relation to Nature chooses to present itself for us. If we ignore that relationship, we do not live, our life becomes a nightmare. We may think that he is the same for everyone. He is not. And we get angry and frustrated if other people do not agree. This is not the way to treat our relation to ourselves.
I don’t think much of christianity. I am raised having it around me since it is “state religion”, but I have never felt part of it, or been able to “connect”. I have always found it too intrusive. Too much of indoctrination than psychic reality. Maybe it is heritage. People from up north have all their own inner voice. It is not one single voice. It is many ancestors voices. And most people have their own, and they have different meanings for each and every one of us. Some of us are aware of them, most people are not. But it is there. Thats why it have felt so wrong. When we meet, or share our minds with each other, we have this dialog with both our own ancestor and others, together. Maybe it is not that obvious all the time, but it is a living connection. Not a historical one.
I can actually see my life and everything that has passed so far in relation to a timelessness that encompasses all of humanity. And how the absence of an authentic relationship to the voice of our individual ancestors means that people simply absorbs everything around them, and in that sense becomes predetermined only by their first family. Which is also what is perceived as “normal”. This reflects an adaptation to the immediate environment, but not to the psychological impact that is inherited from beyond previous generations. In this way, we can not discern the patterns that emerges from them, which intrude on our lives, and make us process the experiences which occurs from our psychic origin, and the individual ancestors that drive us to carry out what they want us to do. That is, by listening and reflecting on what really exists within us, and which interacts with us in this world. It is this that makes us perceive that there is a morality that is inherent in life itself, and that it is also the basis of the physical world. I think it is from this conception of time that I have begun to see my physical being. This is also where my self-criticism comes from.
Parts of our living which we think are our own, is not. It is ancestral life. We are something quite other than we think we are, since we are subject to influences that reaches way back, beyond our parents, our grand parents, and our great grand parents. It also continues beyond the scientific notion of our DNA, as we are subject to an interior life of imagination that spans further into the background of our individual reality than that. We do not derive our self from our parents psyche. But from what is behind it. Our ancestral heritage is found there. And it is that ancestral influence we are ment to fulfill. Of course we are made up of many inherited constituents. But there is also a dominant inherited characteristic that creates its own hierarchy within us. And it involves a conflict. Because when we proceed into life we come into opposition with it. It is almost like something from behind us have its own say about what our true purpose in life is. We are not living our own lives and we have to find out what this call from the realm of our psychic world is. It is experienced as this ancestral feeling of our psychological origin coming back to us, acting on us from within a different timeframe. And it have something important to tell us. I think it addresses the problem of displaced psychic energy. That it is dispersed beyond us and relocated to objects in the physical world. Creating an unnecessary competing opposition to what they are telling us. Whatever it is, materialism is becoming an objective substitute for them. So we suffer from our transferred psychic energy not being able to handle what is coming from our selves correctly. We assign what is our personal experience of them into something else. Forcing someone or something to embody them. We channel it into concrete matter. But they are the basis upon which our human personality is built. Which is made of psychic substance. Between us we are recognising the existence of psychic heredity even if we cannot prove it in terms that are rigorously scientific. That is, in a strict materialistic sense. I think the basis of the psychological problem of people from the northern hemisphere is to be found here. In recognising the existence of each of these relationships, and the loss of their source in the larger unity of the people. Which in itself is our extended being with the forces of the ancestral life and its forms within us. They participate in our daily life as fragments of distributed energy that drive people in society today. And not recognising them suffocate the psychic atmosphere we create for ourselves and others, and it becomes the root cause of the conflict we carry around inside and let loose on the world.
There is an aspect of us that is multi-generational and not logically linked to chronological time. It is based on the direct experience of knowing that we do not just exist in the physical space. We are present in another time frame also in which we participate as infinite nature. A reality that transforms into timeless experiences that distinguish our perceptions of meaningful contexts over a greater distance in time than any individual lifespan. It occurs everywhere. Continuously. As if we are in a “telescopic” time. It feels like something that penetrates into time to perform a larger task. It also determines the flow of our experiences. And in them, all generations are represented at the same time. From there, they also constantly question our relationship to the time we are in. It is very difficult to deal with it. Because it gives us an ability of predictability of a different kind. Not based on our physical body perception, but on our presence in something that is a universal feeling of being possessed by an intense energy, a force in an emotional recognition that is simultaneously seen in everything around us. Concentrated on specific events in our lives.
I have noticed that it is never appreciated
or accepted by others
when I express what I am
outside of my personality
which I live in
and others don’t
When I was young, it was any young woman who could take on the defense of my integrity, the authentic energy that was my unlimited experience of who I was both mentally and physically, that could embody that process, the relation to who I thought I was, that also became my girlfriend. It was really not about who they were, but rather about them being able to conform to my inner portrayal of how my defences repeated itself through them, and to a world that wanted me to represent something I should be, instead of who I really was. The inner true experience of my self who was prevented from perceiving the world in an authentic way by not being recognised, that learned to defend himself against a psychological intrusion behind an artificial personality was then mixed with my original or primordial function of the feminine. It then turned into a fantasy, or a role, an actor. It was created as much to protect me from the wounds of my inner self by a denial of my true inner being, as by allowing my self-indulgence to be compensated by an adaptation to this artificial personality that I pretended to be. That defence was then transferred to a woman for her to live up to if she in turn did the same with her primordial masculinity on me. So that her defence against her qualitative energy and what she really was, was something I also adapted to for her, to bring into her existence. This is my experience of how we unknowingly tries to open each other up to our selves, how we constantly are looking for someone who can do that for us. If they are of the same gender one way to think about it is that we have a need to secure, confirm and heal our relation to what we are i our relation to our personal beingness. If they are of the opposite sex, I think it is to reconnect to the voice of our inner calling. I can see how this works all around me. We really live in a world of a different kind than what we are told.
It is the feeling that through our body perception we are in a certain spatial place. To be with the psychic content and the perceived psychic energy in a given place. That the body conveys our mental position. And on a level of emotional closeness where all people have a common type of experience regardless of our body perception. With the body, we decide where in time we choose to share the personal experience of our psychic reality, which we also feel and share with others as something important in the space between us in our external relationships and to our surrounding Nature. It is not enough to memorize or describe what we meet between us and ourselves, or what it is that we meet between others and themselves. We have to experience what nature it has and where it is, together, since the energy it contains is something that exists independently of us. Which means that we are all subject to a timeline of another kind, that is in itself unfolding to accomplish a specific goal.
A void progress invents silent tales of vegetation turned ego on machine nothingness like crashing contemplation of howling people enclosed in knowledge making pieces of dark objections struggle with a hundred efforts of being with the first known on space lanterns.
I think that what Jung found in what he named individuation was the inherited teachings of nature, the right path of life and our learning in living in affinity to it. We do not learn this in the industrialised form of academic knowledge and its commercial spin-offs. This is something that indigenous peoples around the world have known for tens of thousands of years. It’s about being in nature from within, and really feeling part of everything’s eternal return. If we do not find a way to connect to this education and listen to what it have to say, as all animals, insects, plants, flowers or trees do, we will not survive. This is something we learn from another source, here and now. It is going on around us all the time. It is existence itself, and it is evolving alongside us and in all current events. If I am perceived as absent minded, or unrealistic, it is because I am constantly listening in a different direction than many people around me. I do not collect knowledge, it appears to me in my relation to nature. There is most certainly a clinical description for this. But it only describes how we try to control ourselves through others by what is widely acknowledged and accepted. Not what we are in relation to our own inner human form and from what source it emerges. That is what defines me. Not in what sense I have adapted to the general perception of how one should be. It has always been about who I really am in relation to this origin. We are of no use to life if we do not acknowledge this. It will lose its inherent meaning, making people sick, and distort the view of what we are and were we come from.
When our inner original nature is suppressed and does not have an applied expression, we experience consciousness as an intrusion. As something that constantly tries to replace our personal experience of the movement between space as consciousness, and the flow back and forth between our psychic patterns and our physical reality. We are so embedded in the theoretical conceptualization of our time that we cannot imagine what it is like to be without these in everyday life. We do it almost exclusively through childhood memories or through a return to the states were we could assimilate them unconditionally. It is almost too obvious that our state of mind in the present is also a living relation to what we were before we lost our integrity to the spirit of the times in adolescence. So we look back to find this experience of ourselves in childhood retrospectively. It is in that relationship, to the one we perceive ourselves to have been there, that we sense our true nature. For better or for worse, in our second birth, he is with us in every conceivable relation we have to someone or something. It’s a pretty wild trip.
The compelling force of todays form of consciousness really breaks down our original state of existence within, and its personal configuration that we as adult people try to return to when we try to re-establish the actual state of our original sense of wholeness. Which occurs to us as memories, and in metaphors that are embedded in our experience of previously innate and very powerful psychological patterns of our unintegrated spontaneous nature. Our integrity becomes displaced, and we are replaced by a content that has never emerged from, or belonged to us. This is the consciousness that seeps through into our mind and forces us to live through or act out the problems of the world. By filtering out most of it, we can begin to hear our own voice again. And our henki or life force, the energy of the libido in terms of psychology, will then come into being as we restore its meaning for us in our own personal reality. Organized religion is something imposed on us, and therefore something that is in this day and age, outside of our immediate reality as we have seen what its worship of an inner psychic father’s image, and the imprint its authority as consciousness has had on us. And still have today. It is not difficult to see its influence on individual and political life. Consciousness now has a different, renewed and more subtle meaning that extends further back in our beingness than that relationship allows. Consciousness is now a personal relationship not only to our inner reality, but we also share it with each other in the outer world. It is not an authority or an attribute that is limited to a personified relationship outside of life that have no resonance in ourselves. Its space of influence on us is consciuosness. By acquiring a descriptive metaphorical language for our personally inherited psychic patterns, we bring back our preconfigured inner order into our consciousness and free ourselves from the contemporary unpleasant cover of our inner life.
I think the technical term non-differentiation means not knowing were one ends and somebody else begins. All there can be is events then, which may belong to me or to just about anyone. It will be quite sufficient that somebody should be affected by them, and that that somebody, whoever it is, will be affected. Involuntarily or not does not matter. Nothing is truly personal. Because there is no relation between the mind and the nature that provides it with content yet. Everything is in complete identity with the numinosity emerging from behind life. On the other hand, it is also from this place that everything in life originates.
We are alone inside our bodies, but not outside of them. In fact, we spend most of our time moving outside of it. Without the body, we are only experience, a metaphorical source and one of the forms in the reservoir of life. Fuled by by our individual human form and all of its relations to the content of its surrounding energies.
The most common form of headaches is tension headache. It is something I suffered mostly in my juvenescence. But also later. Since then I have always considered it as part of the tension between my experiences and the content of my mind. A kind of resistance from my part to accept and incarnate new information in relationship to the invisible part of beingness. Which creates tension. It is a symptom of a calling from our nature to a new frame of mind that we can put this kind of experiences in. To this there is no real treatment by physical means, by painkillers, or some kind of self treatment with other substanses. If this is not understood, they may give us a temporary relief. But the headaches can turn into horrible ones. I have learned that over time, they give in when they are treated with acceptance as a transformation of personal experiences into a relationship of an independent and autonomous content that originates from within. To pay attention to it and acknowledge it as a path to become more authentic to one self, and through a careful expulsion of the conceptual one-sided reality of the collective mind.
We create most of our problems just to have a sense of being in control of ourselves and other people. It is a compulsive way of looking for a purpose in life. Because it only makes people feel trapped and inclined to defend themselves from its influence, and we become self-inflicted victims of our own attitude. Often we do not even recognise that this hostility is created by us trying to take control of our environment without listening to anything other than our ”solution” to a problem we have created for ourselves in the first place. Just think of what this can lead to if we are talking about someone in a leadership position.