When we celebrated midsummer or the summer solstice a few weeks ago, I was asked what was the point of the midsummer pole. I think it’s forgotten but the midsummer pole is what unites the earth with the sky. It is the axis that holds up and enables the light of consciousness in the separation of the two. And during the summer solstice, daylight is at its longest. So what we celebrate is the whole that surrounds us and whose center is also within us, the pole is that center, the relationship between the two and the sun at its brightest. At this time the earth is most fertile and produces the most. The constant return of everything is celebrated by dressing the pole which keep everything up with leaves and flowers so that we do not forget how important it is to us. We celebrate this union, and the light of the sun as our connection to the earth and its circles of life, because it is also a part of ourselves.
For some time now I have experienced that I live i two worlds, one that is about our interior processes, which are part of a totality that surrounds us, defined as psychology, and one that is about biochemical processes that is facts about our physical or bodily world and I am going to use an answer made by Jordan Peterson to a Q and A he had about where he thinks Jung was wrong to illustrate my point (link here: https://www.youtube.com/watch?v=vjBkKDvjbFc&ab_channel=PhilosophyInsights). For me it is not about wether Mr Peterson is right or wrong. Or if Jung is wrong, or some psychological school is preferable to another in some way. I am just building my reasoning inspired by what Mr Peterson said. Because we are all inspired to do things. We are captivated by forces that originates from a shared totality beyond our control(see, https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4217602/). They create purposes, or our participation in their order of them. One of those psychological powers, or spontaneous independent forms of information is often materialised as a form of a hero. Most commonly in sports but also academically. It may also be depicted such as Geb in egyptian mythology, Radien-giedde in Sami, or Sicun in Lakota. Apart from any concrete form it is psychic energy. Or the energy that makes us ignore our physical Nature and endure or do what we otherwise would not be capable to. It has nothing to do with if we are extroverted, practically oriented, or introverted, creative and socially oriented. We all materialise this energy into specific forms and goes beyond our ordinary self. Introverts may have a disposition that makes it more natural for them to be aware of it as opposed to extroverts. Anyway, in sports today we may take someone we admire and let him or her channel that energy and then we formulate its intensity to be able to focus its expression into certain uses. It’s the same in the academical world. When that is done there are biochemical processes that will fire in our bodies which in turn will make us go beyond our present physical condition and for example build mass, increase our responsiveness and spatial attention. This kind of energy produces matter and make us access information that cannot be solely explained by our bodily appearance only. Our hero’s in any kind of sport can attest to that. In the film matrix, this is shown in a wonderful way in that Neo still has to learn by practicing digital or imaginary simulations, in order to later be introduced to and consciously connected to the matrix. Where he finally experience the true origin of his powers. It is our relation to the experience of the psychological forces behind our imagination that inspires the physical processes to make this possible. We can measure them and detect them as they fires. But that is not being exposed to them. To endure them. To learn something. They are our shared human experiences and they connect us to that or make us sick, pointing out psychological imbalances through our bodies biochemistry, and tell us if we are heading in the right or wrong direction. This is how we learn about morality. In the actual world they are what influences biochemical processes, which shows us a different order in life through how they affect us. If we experience an inner urge that we must change, it is a message that is about our relationship to our inner self, to listen, not that we must change how we look to others. If we go beyond todays materialistic obsession and reverse engineer our approach to life, we will discover our presence in that reality. Whatever we call it, these “forms” are our teachers and inspirers. They will affect us physically. Just like the Great Mother Earth once taught us agriculture by showing us the constant return of everything. The biochemical processes they materialize in our bodies is where psyche and body meets and are what make us receptive to their influence and to change, to learn about our consciousness in its widest sense.
Think about what we have to be subject to and go through both physically and mentally if we want to gain general recognition without a personal sense of our shared totality. Not for what we are in ourselves there. But for what we may represent of it to others. Not many can even imagine what we are exposed to when we try to achieve a recognition that does not come from us, from demands that are not our own, but from an outside shared source that is independent of us, and from other peoples inability to expose themselves to what it takes to learn to accept what it is to us. Some even put their lives at risk to attain it. That is often called heroism, and it is a wonderful thing to draw psychic inspiration from as it drives us from a common psychic totality from which it originates. It captivates us and makes us a little crazy but it’s not the only energy out there. It just seems to be the only one who gets to express himself because it is generally accepted. Or the only one we have learnt to accept in shared use. But there are many others.
Being condescending, diminish, ridiculing or teasing someone is a way we use to reject with a disguised form of aggression qualities, feelings and experiences we all have but which we can not acknowledge or carry within ourselves because they show us our vulnerability, and question how we want to look at ourselves. Our lack of or lost sense of wholeness does not allow it. So we give in to the feeling of guilt we have because we do not allow ourselves the influence it has over us, and we transfer the content that we have difficulty dealing with to others by being insensitive. We see and experience it around us every day at a personal level, collectively with our elected representatives, how our companies present themselves, and in how people want to control how we should perceive what they convey to us. For most of us, this becomes a kind of second nature. We lose our inner whole to this at an age when we have not yet learned to defend ourselves. It is deprived of us by those who matter most because they have also lost it in their adaptation to the collective ego and to its artificial collective personality. If we do not have a traditional setting to compensate for our loss we truly become lost. We have no way of navigating through the content of our shared totality.
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 has been distorted, and which we then transfer to 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.
I have this impulsive, ruthless and enchanting psychic subpersonality that is closely associated with the cultural ego in me. It is intensely fascinated by ideas, and all its insignificant facts that are constantly added to them in a mixed flow of timelessness. He sees and produces things that most of us do not want to know about. It makes me disrespectfully give in to him, and go beyond my true presence of what I am in my relationships. He is the side of my being that is close to Nature. Instinctive and erratic. He embodies the mountains, the forest, the earth. He unites them in me and hates the very purpose of form-bound thought. Facts are something that usually only confirms this. Therefore, words are just energy. He sees them instead as parts of a living process, of experiences in relation to a larger perceived whole where the thought does not reach in itself. So the cultural ego becomes his destructive opponent. Something that is far from what he represents in a world where the obvious is not always visible to the naked eye, but something we reach through our inner center that is also what exists in everything, everywhere around us.
Being infantile means not acknowledging the psychic content we can only acquire through experience. This means that we have a relationship to an invisible, experiential content, which we use to describe intentions produced by a spontaneous background content that affects how we relate to ourselves, and our surroundings. If we do not actively participate in the knowledge that our experiences convey, we cannot see it within ourselves, or in others. Instead we replace our nature, or luonto with rational concepts and terms that lack that background knowledge. This will then control the abstract imagined reality that we use to replace any kind of genuine human relationships we have with each other. Other people’s well-being and integrity are not something that will be taken into account. Rules and regulations, ideas and formalised behaviors, all that is generally accepted and recognized as a sense of duty, may instead replace human considerations. They also become fiercely defended. We relate to them instead of to each other and our own and others’ immediate reality. We then lose our personal considerations. Our sensitivity to each other and sincere consideration that everything in the whole that surrounds us is personally experienced. Our reality becomes completely abstract and everything that opposes it in the form of other people’s experiences or the physical presence of the world becomes its opponent. We are no longer a part of it. Our undeveloped psychic beingness excludes us from it. We remain unaware of our psychic life in a contradictory world that we create for ourselves outside the whole of which it is a part. We constantly create tensions that can only be resolved through sacrifice. So we blame our own lack of human consideration on others, on those who do not live up to our needs for control in our ideal abstract world where no real life can exist.
Obviously, one really has some serious work to do.
Since most people do not know the other person they have within them, as they are constantly trying to get proselytes for what they have put together for others to like that they like in themselves. If others then do not agree with how this substitute for the inner person wants to be seen, they turn them into opponents or enemies of the image they have created to be able to still live up to its expectations. They do not sense the timelessness that the other person within us is showing to us. Which is also where we meet him or her in silence. It is the absolute loneliness we share with everyone, where words can not really reach to describe the dialogue we have in common in this greater whole. Or the endless repetitions we submit ourselves to when we try to ignore this raw experience of Nature . It surrounds us at the same time as it is the inner center of our being. We see it in people all around us when they become reflective. They disappear into it. Into our need to be there, to merge with this greater sense of ourselves and its Nature. Most often though, people just try to recruit followers to what we want to live up to through others. We create a kind of constant creed that we proclaim in one way or another and the whole that surrounds us becomes our adversary through others. They must follow us, or defend themselves from our needs to control what we want them to like about us. In many respects this is the equivalent of the “Modern” workings of magical “spells” to trigger psychological effects on a person or an object. We are lost in the magical contradictions of our senses and an artificial morality that is not based on how things are, but how we want them to be. And that is constantly confirmed by the objectors we find in everyone around us that have an opinion of their own. But in our personal experience of a surrounding whole there is no one else to confront but us, the person within and the timelessness that comes with him. It is our own personal discussion with the wordlessness of experience. Here we are all alone, and most people are so scared of it that they do almost anything to avoid it. To destroy the integrity of others is of no concern to them. I think this solitude is the main quality we have that we can share with everyone else. This is just som basic facts about experience. Without them, life will make no sense, and the first indicator that we need to listen up is when we start to complain about things. We have neglected this relation, and we need to reconnect. When I look at our society today I wonder if people ever going to find it. We seem so far removed from this that complaining is all that they can do. It is a horrible personal situation in any collective, and it is getting worse.
There always becomes a difficulty in relations between people when we are not actively involved in the knowledge that we are producing. Something that we early on confuse with our personal fathers, and authority. Even more so when consciousness is not understood as an existential presence of meaning and purpose within the spatial sense of a totality. When we do not move unconditionally in its own time and space. In the human sphere of it. Our center get too mixed up with the circumference of everywhere. We find all kinds of character traits there that belongs to humanity as a whole. And all people have access to them in this wholeness. But to be human is to be authentic to the specifics of our own individuality. We have to become real persons of what is given to us personally there. There is a Sami way to put it, albma-olmmos. A real, genuine person. We may recognise or even identify ourselves with many human qualities, but only a few of them are instrumental to us as we recognise them in the space of our own beingness between nature and culture. Also, we are not the only acting subjects of influence in that environment. Presence goes far beyond the human domain. There are sacred places where that reveals itself to us independently of the constitution of our own nature. In sami they have been called livvasadji. And a special dialog appears there. By listening to it a place become more alive than it was though to be before. We have been drawn into a subject-to-subject experience were we actively participate in it and become objects to its existence. We sense it in a place as togetherness, and in an embodied sensory manner. But most people I know of cannot stay here too long because they get confused. The forces that affect us there threatens to overwhelm them. So they must be transformed and cultivated by them. It is important to know that the sami words I put into context here are traditional references to actual living experiences, not academic terms or concepts. And that beyond them, there is another kind of consciousness were we are present in a non-conceptual way. We perceive it as it unfolds to us. Where there is no separation between body and psyche. Where we become parts of a process with many intentional origins, and a direct subject to subject sharing of presence. And as I mentioned before, there are many voices, but only a few of them put our own thoughts and experiences together. Indeed, only a few actors has an integral part of our aspect of nature, and through them we communicate with the environment as a whole where we mutually co-create a sense of this totality by the sharing of a beyond in our own subjectivity. Places then become actors of influence to us in their own right.
In most traditional contexts, people have discovered that if we do not recognise the larger whole of which our interior is a part, meahcci in sami, which is all around us at the same time that it is what we relate to as our absolute center, our essence, it will turn against us. If we do not meet it when it seeks us with the equivalent of what we are, then we will become completely immersed in the game of opposites within us. We get lost in ourselves, and we believe that is the way it should be. We become absorbed by egoism and self-pity which are important feelings for any five year old learning about this influences on him or her. And to adults in their re-initiation to this experience. We tend to believe that the psychic pain this wholeness creates in us is emerging from those around us, not from our attitude towards its appearence. This will be our way of relating to our surroundings. It is determined by how we perceive our relationship to it. Not that everything there is, is also part of a greater experience of a shared totality which also contains all our human qualities. This is why people in traditional cultures confront this, in order to be able to see themselves and what they experience as something both within and outside of them in a much larger context. Its a calling from nature itself. To search for it in our psychic heritage and see how our ancestors encountered these forces. What they are in themselves, as the nature we share with everything around us. It is both a wonderful and an extremely painful experience. It is also where we find true heroism, not heroism by comparison. That is probably why most people stay in a world of opposites all their life, and unknowingly create it for all there is around them. Locked in an affection to psychic life lived through others, or ideals as a substitute for morals. From a numinous point of view, we become cattle. I think this is what is referred to when we we speak of hell. We are all in opposition to our greater sense of life at one time or another, whether we will confront it or not is the question each of us must find an answer to within ourselves.
The source that I relate to as my center, my psychological experience of my body, is also the flow of a whole which circumference is everywhere. It is the Nature of my body in an etheric sense. A container for my human form. Being with that around most people I know of, is like being battered into a constant standby mode. We always seem to be missing out, switching instead between a thousand identities, or attitudes, infecting everyone and everything around us in our search for the true physical experience of the body, and its connection to Nature. Mixing everything up. This is what we experience when it independently of us disrupts our natural flow of consciousness to make us listen to it, when it want’s us to recognise what it is. We feel an urge to seek it out. We need to go out, to spend time for ourselves outdoors were we can get a first hand experience of our body’s connection to nature, and a proper look at what we see in ourselves, what that place is. The qualities and perceptions, temporary identities and attitudes that we think we are, but that are a semblance of parts belonging to everyone. We come to see that everything is a shared human experience that we transform into knowledge. Without this psychological relation to our body, we have no ground, no container, we are lost. When Nature intervenes, we get distracted from our usual attitude towards life. She tries to bring us back. We can call it what we want, but if we do not listen we become sick. We become hollow materialistic psychopaths and we don’t even know it. Our relationships to life become something we use to fulfill selfish purposes, not something we relate to through what we are. We all have a relationship with that madness, and the psychopath we have within us that appears when we have lost our relationship to nature, that is, the container that is the bearer of our inner being. We believe that our rational attitude relieves us from the ”madness” of spontaneity, but without our container we are helpless, and all the common human qualities we do not want to recognize as part of our nature, which are now out of control, we blame on other people. It is the ”other” human qualities we do not want to recognize as our own. We tend to stop living in a bodily world and get lost in the contradictions that arise in our abstractions of what it should be, instead of what it is. We become mad.
A part of me has always been an outer wholeness, a form of the earth in constant development, as its mind in a greater sense. Because it is what I belong to. Where I am. That is from where everything originally emerged, and I am part of it as it also is in the absolute center of my being. And in that sense, I have never been able to find my place as part of the environment that characterizes how we should look at ourselves today, in which it is thought that we should think of ourselves only as features of different kinds of attitudes. Not as a process that is both within us and outside of us. Instead, I have always felt outside the mechanical view of what I should be, and to what my relationship to myself actually is. Because I am part of this psychic architecture that i was borne with, which I cannot convert to our mechanical view of life. But I have learned to identify with it in a number of attitudes that allow me to relate to its character. How it want’s to be seen, which I then applied to it. Faces to put on and take off, because I have not had a physical guide in my environment to give me directions on how one’s true being should be expressed there. So what was my true being was turned down by me for safety when I was younger, but it has constantly tried to merge with that larger whole that it is part of. So in the end, it was no longer possible to wear any of these attitudes, they begun to sound hollow to me, and feel like old worn-out clothes. The human in me rebelled. It really felt like I had to turn back to my being again. To get closer to who I really was. The problem was that it also became impossible to return to any of that which I once were, and to how it also repeated itself all around me. It is easy to establish oneself in the hollowness of people and get anaesthetized, and just reuse old attitudes as identities of what once was. Clingin to hopes that are no longer realistic, unless they are lived through others. Or to ideas that are no longer ours. There is an overwhelming resistance to translate our inner essence into our true personal reality. To find the connection to our beingness again, but anew. Instead, this is where alcohol and immutable or rigid ideals often comes into the picture.
In Sami, meahcci is the interaction between what we are and time as a series of events unfolding from a state that is both a wholeness that surrounds us, at the same time as it is what we experience as the essence of our being. This gives us a way to interact with what something is through the relationship we have to what it is as experienced from within life. In this sense one can speak of an inter-subjectivity, meaning a direct subject-to-subject sharing of presence. Meahcci is neither nature nor culture, local or non-local, but both, and no one. It is the practice of our mind as it is expanded into the encounter with consciousness as something spatial. Of observation and relational participation in both its visible and invisible aspects. Meaning and information are not something that is transported by a concept of time, it is an integral part of consciousness as space, of wholeness, expressing itself in forms of experience right now. History, like our personal memory, is how a collective have learnt to imagine it. It is not always our personal interaction with existence. That is why it is absolutely fundamental for our psychic health to find out what it means in a world were what unfolds is intended, were our extended sense of being is what generates practices of knowledge and enchantment. A knowledge emerging from generations of participation in all kinds of inter-subjective processes of periodic recurrence. Perhaps this is the greatest gift the Sami can share with us.
If I experience earth as a whole, that every mineral, every biological substance, and every biochemical process of earth is part of what I am, then it is not difficult to see that the physical aspect of me is something made of an Earth alive in itself, of earth as my psychological experience of my body. Because my perceptions and experiences of this is not something that is in me. It is the consciousness of my psychic Nature that is in them. It’s a wonderful mystery how it got there. And then to have a more subtle version of myself which is my psychic beingness at the same time as it is this surrounding whole, an inner hub, and a center. The very essence of myself. If I do not experience my consciousness as if it participates in that way, I become mentally frozen. An ideologist with a completely artificial personality, and a child left out to the forces that affect it. I will lose the balance between me and myself. I will become materialistic and either exclude the relationship I have to everything, and its contact to our surrounding origin of a psychological whole, or I exaggerate how I transform it into something tangible. I will loose the relationship that makes me feel a sense of harmony, of participation. I do not hear my own voice, and I definitely do not listen to the voice of the earth. I do not participate in life then, or experience its sense of wholeness. Which is painful on several levels. But mostly when I see how this relationship mutually affects the physical experience we have in the encounter with ourselves, and how our physical life then suffers from it.
I do not reject other people. I just find it increasingly difficult to associate with people who try to replace me with themselves because they feel outside the conversation we must have with the wholeness that is constantly within us, in our immediate vicinity and that surrounds us. In this space we also connect to the forces that protect and strengthen that relationship we have to ourselves, to Nature and to the earth as a body in a cosmic setting. Through our conversation with that wholeness, we keep it intact and sense a balance in this context because it is then a part of us at the same time as we are a part of it. It is in this that I feel that I have direct access to the connections that exist all around us.
How disturbed are we not if we constantly must try to go between others and themselves, to find ourselves between anyone or anything and that? Because this is the relationship we all have in common, and what creates this something that we see and connect to in everything around us. The absence of this is also what creates the feeling that there is something wrong with the world. But it is us. What we neglect in relation to this psychic essence within this space that is our experience of being in an outer wholeness. Which is also what exists as a volatile presence in everyone around us. Do we want what is real or do we want to live in what it was before? Do we want what makes us real or do we just want to fill others with our own inner opposites?
By evicting others from themselves, we replace their contact with their inner center with the opposites that are our own, with our own conflicts between this something that is at the center of us that is also made of what is the whole of what we are in. No one wants to end up in an oppositional relationship between our inner center and its corresponding sense of an outer whole. No one wants to live without that context. But we must find out what it is, how, and where it wants to appear to us. For the sake of this world, we should all have been allowed to be carried by the genuine sense of beingness that the original whole gives us, which we have a constant living contact with in our lives. It should not form the basis of the conflict we have with ourselves, and with ourselves through others. Or with how it relates us to Nature. I really respect the helplessness I sense in others here. What I also sensed in my parents at an early age. Their need to deny that it challenges a culturally oppressed relationship they carried within them. The absence of an affirmation, ritual or otherwise, of the need we have to be in the immediate presence of what it is, and to really be part of its larger context. But this is the “job” we must do for ourselves. If I do it to me, I do it to others too. They do not have to defend themselves or suffer the opposites I have within me then.
One of the most basic experiences we are forced to learn in early adolescence, it is emphasized and supported by an unconscious environment in the absence of a cultural vessel that can carry it, is to abandon our inner center’s presence in the experience of a larger whole, which diminish us to pieces of our collective psychic material as ideas, reducing what we are to physical spare parts of public life, thereby separating us from our personally experienced singularity’s embodiment of that wholeness whereby our inner center’s portion of a larger psychic whole and its experience-based common origin gets lost. We are forced to relate to our being as something that is divided into infinite pairs of opposites outside our own inner center. And to handle it, we seek our identity in various parts of these contradictions, and force the larger whole to carry that in our identity we cannot come to terms with. Which then becomes what we must learn to reject and replace in order to be accepted in this greater belonging in our new superficial modern life. We blame that wholeness because it now consists of what is unbearable in that polarity. So the greater whole of which everything are a part of, will be what have to bear what is irreconcilable with the public image we have of what it should be, and then we place that in our environment. This will turn us into the plague of madness we ourselves are objects to, and spread it to others. Without the presence of a personal container for this we will turn on each other. That is what we do. We just become trained psychopaths. Because all kinds of extreme opposites occur within individuals who put ones singularity against its part of a wholeness where we exclude the opposites that reign there in us all. It is truly a painful stretch to go through, and a lot easier to go ego picking with an artificial morality.
Everything we see and experience is a realized expression of our own, someone, or something else’s whole, and as such it is much more significant than all transient phases of temporary physical states, because they are parts of a whole’s original source, its psychic essence, its being. This is what we see in others and also convey by ourselves, which will also always appear as something volatile and intangible and which is represented in all the different biological and psychological processes in which we and everything else are part of. These are the motives we timelessly repeat in every moment of our lives, through this whole and in our personal history as a cultural expression of a conceptually indeterminate organized theme. Through that, we see our inner center as an extension of this greater presence of Nature because that is a part of us at the same time as everything in our center is part of that. We constantly oscillate between the two, in a kind of polarity of opposites as we conceptually constantly transform our impressions of all the different components and phases that this whole expresses, into different definable physical realities. In this way, everything becomes an individual singularity of the content of this totality. But we express it in its parts. As a collective mind we seem to have lost our ability to see the immediacy in which it is expressed, which is our basic human way of relating to our personal existence. Instead we begin to discern only the parts we want to see in ourselves in it. And see our ego as an identity in parts that creates their opposites outside the whole they are part of. Not that these are the qualities we all have and share in this greater experience of our being.
The sun is not only a celestial body, it also has an appointed psychic reality. As such, it is as much the experience of light as consciousness as it is the light of the day. The bringer of vision, of making us the recipients to mediate the potentiality of everything that is in a cosmic darkness. To observe the transformation of psyche to matter, and the experience of the circles of life. In this way, as the night sky and the earth are separated by him, he is borne by their embrace. And as such they are part of us. We are part of this within us at the same time as it is also the infinite totality that is all around us. We are as one as everything is one to us. And everything we do in this greater oneness we also do to ourselves. Thats like the law of reciprocity. If we do not listen to it, we get lost in contradictions and go mad. If we only acknowledge one side, identify us with it, we run the risk of becoming its all in oneness, we believe we are the only truth. That there is only one tangible and exterior version of life, and in that one sidedness, we try to disown its effect on us. But in the common totality in which we also are, all the qualities we see in ourselves and in others, all these opposites are also our own. They are qualities in the psychic essence that exist both in us, and in that larger whole that we experience in everything, both as something we are part of, and as something within ourselves. It is only in this extended sense of beingness we do not infect others with ourselves. Where we not only choose to acknowledge those qualities who allow us to accept our compromise with others.
In me there is this center, the source and the essence of my being. In its outer sense, it is like a vast extension of my childhood village. Its surrounding nature together with everything that was in it. Its circumference is everywhere. At the same time as I am contained in that, it is also in me. But it has its center in all that is in that too. It is both an ambient greatness and a personal essence that acts independently of both, but surrounds us all. Denying that, is a denial of what we are. We are just going to feel misplaced and get sick. The loss also makes it turn against us. Its like a common constantly present endemic disease making people go mad. It creates an ever-growing anxiety, and a readiness to argue and to fight, to all kinds of heroism, including its dark sides, which deprives us of ourselves. Like patriotism, nationalism and terrorism to name a few current ones. Heroism is what we do when the integrity of that center is challenged. The rest is just ego. It is our derailed resistance of being dehumanized and turned into mere functions. When our container is lost, every one of us with this disease will also deny it in others. Making others feel bad about themselves, or even having the right to their own personal connection to life, or a genuine relation to Nature as a greater beingness and its essence in us and other people. It seems that our external one-sidedness has created a polarity between them within us, we say that we are either outward-looking or inward-looking. While it is in fact a division of this inner essence and its outer circumference. In traditional finnish belief this is luonto, and luontohaltija. An interaction between our being and its equivalent in parts of the earth, a place or a landscape. In that, we are also part of the way our ancestors influence us. Because their, and everything’s essence is part of an expanded sense of this personal experience on a larger scale. We often call it a little half-hearted remnants of memory, and psychologize it just to conceptually try to control the influence that the content has over us and others. But in that way we only separate ourselves from our relationships to our participation in a larger whole. They are the ones giving us directions, and a clear voice at the center of what we are. And that center is our common destiny. Either we do not listen to it, or it may be that not everyone has access to the quality that our ancestors have in this way. Rituals are a way of confirming their existence, to interact with what they are, not to unconditionally submitting to them.
In the study of beliefs and traditional thinking it is not often recognised that it is a philosophical study of empirical facts with both a psychological and physical impact on people crossing over several generations that has to be considered. Remove the barrier of the skin and we come closer to what kind of experience I refer to. Just like what we call science, but with personal experience used as its main body of communication with phenomena. This is the approach of people to the forces experienced in their environment which is the sources of traditional life. It is the awareness of the backgroundforms of these forces that are studied, which are then approached by the visionary traditions that formulate both ours and their beliefs. Language is metaphorically used in a pictorial narrative to describe the occurences of this mutual interaction, and its coherency with experienced similarities over long periods of time. It has also to be recognised that this is not common to all individuals. There is always only a small number of people with these abilities that carry on this kind of work. Which is evident in our world today too. This kind of psychological insights is not commonplace, not even today. It has never been. I think it is so because of what must be personally endured to get there. What I think is of great importance in this, is the early experience of a psychic totality of nature in a greater sense, of which everything in an individual’s life is part as something both within, and without. Where our skin is not a barrier to experience the world. It is more of a continual relationship that is strengthened and developed in clear personal phases during an individual life in traditional contexts. That experience is both its physical center and its psychological totality. In the sense of a reciprocal relationship to a world in constant creation and related to cosmos. This totality is a psychically experienced and jointly shared container found in everything, and also something tangible that constantly affects all life in and around us. By having this present and shared by generations within a community, a psychological continuity is maintained because it is defined as part of both humans and the surrounding nature. Outside of this there is confusion, exclusion in the sense of a personal loss of an inner center in an external shared psychological context, which in turn leads to madness. It is in this way that I imagine that many indigenous peoples with traditional knowledge look at the rest of the world today. I share this view with them.
It’s been a while since I wrote this. I felt I needed to post this again for two reasons. Partly for my inner balance, and partly for the significance it has for the experience of a relationship to a larger ecological context. The two belong together and affect me alternately all the time. Hence its significance for my balance because it is a constant shift of the center that exists in everything, It is an inner source of being while also encompassing the whole of our existence. It is not only what grant us our true existence, what is the least respected between us, but also what is most rejected within us and is our constant loss in life. It is that rejection that makes us stand outside it, and feel that we are not entitled to 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 get 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. Who’s skin is our barrier to the full extent of the experience of our inner world. Of the timeless aspects of consciousness in the vision that it is the body that is an apparition. When we have obtained the sense that only our bones remains of what we once were, some knowledgeable people saw this as they had attained their true form. A more complete body. Something that we can also achieve in life. 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.
It feels as if I am one with, and facing, a masculine presence of earth at the same time as it is an embodied psychic quality embraced by a feminine cosmic totality. This experience is not based on my external senses, for my body perception is also, and maybe even more so, composed of my psychic experiences of it. This in turn explains not only our blunt view of all physicality. But also the pathological relationship we have learnt to have to our bodies in our current society. We seem to have forgotten the psychic integrity that comes from the conditions that our physical impressions of beingness mediates. Our body perception derives from our psychological relationship to it, not from the mechanical worldview we place it in. It is from the image we have of it, that we then decide how we should relate to the world. How we look at all our relations. That is what determines our relationship to nature. Through our bodies we experience a dimension that is never understood by rational means alone. Our bodies becomes more like some kind of imaginary vessels we try to contain that dimension in, and in that psychic space we are subject to our emotional and imaginary states, which we experience through a physical embodiment of our relation to nature. But in there, they act on us, independently. We even have a tendency to burden our surroundings with it. With all that this dimension contains.
Here I immediately hear a voice saying; “How can you treat sky woman in that way?”, It is the voice of the earth. “She belongs to the sky. If you do, the sun will not be able to rise, or find its way there. Our sun is how she becomes aware of us, it is consciousness, we will live in constant darkness without it.”, “Our space will lack dimension.”, “Your body will become empty”. “Nothing in this world will have any content. That content will cease to exist.”, “Is that what you want?” Of course not, I said, that’s why I greet her and you every morning at sunrise, to acknowledge how important you are for me. “Good! He said, and went into silence”. But he is still there. Listening to us. He is always there. That is how it works.
No matter how much I tried when I was young, I had a hard time feeling a real physical presence in what I was doing. My body was there, and it had its own inherent needs, but it was beyond the psychic experience of the totality of which I was a part. They were a bit in opposition to each other. I did not experience my body as a part of, or as a content of, it. My ego instead tried to do the opposite by letting this sense of a wholeness become subordinate and adapting it to the expectations of others. So the psychic experience of an embodied world was never part of the whole I was in. Although the experience of this whole was more intense and more present to me. The physical presence was therefore not a conscious part of the kind of interaction that transforms psychic experiences into physical reality. Which is what makes us feel real. It was not considered as something we needed to have access to from the time we ended up in school age. I never did abandon it, even though I for a long period of time suffered terribly because that was what I really was. Maybe this is the personal madness we all share and have to go through. Maybe there is no other way to find out what we are, what it really means to be there, to be the one who we are. We just have to suffer it out, all the way until we just know. That’s why I now think that excessive normality is a kind of standardized madness. And as a consequence of this, my embodied physical presence in this psychic totality has never been more intense than it is right now.
Recently I came across an article that described some of the conclusions drawn about the importance of the fact that we have to have a relationship with nature. That field of research describes it in itself. It is a search for our loss of a connection to nature. It was not clear from the study, I must add that what i read was a summary, but I think that to be able to describe that loss, we must also experience where it exists. And that means we have to expose ourselves to it while we observe it if we are to succeed in creating a relationship with it on its own terms, as it appears to us in itself. Being the recipient of how it affects us makes us the object of it. We relieve it of our need to control our surroundings. We move into it and unite with nature. At the same time, we are both participating in it as we are the ones who are being approached by it. Our participation is the experience of the time gaps that arise when the ego’s need to control everything recedes for an embodiment of the relationship that then arises in its directness with the surrounding nature. When the ego withdraws as the actual tool for the study, it ceases to exist by its own, to instead become part of what is studied. We may be led to believe that we are outside the experience we are studying, but we are both outside it at the same time as it contains us. We are both. By excluding one from the other, the relationship is broken and we must constantly seek it out again. It drives people crazy. This search is then what we often turn into science in our attempts to recover it. Yet we are all there all the time. The time gap we experience is that relationship. If we want to rebuild our relationship to Nature, to earth, and to each other, this a good way to start. We will rediscover it by our attempts to expose us to it wherever we sense that the ego retreats and this time gap occur.
We may not feel it, but there is a markedly higher order that generates its own purpose behind everything. Otherwise there would be no context. Just instincts. So then there is this container that contains all of life’s potential forms and possibilities. One of them is the potential we call our being. The one we mature with, along with what makes us grow inside. I think it’s the one we all see in each other. Which makes us feel that we have something in common. That something, is triggered by things that corresponds to its own inner order. It’s like what Mandelbrot found out mathematically. There is an underlying pattern that repeats itself infinitely. When it has been repeated long enough, a pattern emerges within us. This is the higher order in all that is. All our whims and “ideas” are a result of this. But for most people, it’s just a lot of contradictions. For them, there will never be any respect for how this mental activity affects them. They will always stay in the land of contradictions and fight against windmills and constantly remind us how awful it is there. But what if our part in this, in our lives, was about supporting each other in the ability to keep the feeling of this whole alive within us? This is something I have slowly begun to understand, that by recognizing it in others, and by listening to it, I can also see it more clearly in myself.
Yesterday my 5 year old grandson and I were out hiking, we were going to climb the highest mountain in a nearby nature reserve. After a while, he started jumping between rocks and roots as all children do. But then he starts calling all the roots the root snake. When I asked him what it is, he spontaneously said; “It’s the world snake!”. Afterwards, I could not help but to think of the midgard serpent and yggdrasil. The Aboriginal rainbow snake, and the kundalini serpent. These where the ones that came into my mind. After some thought, I came to think of his development. The roots of our psychic tree. The integrity of a personal content there and of its relation to his experience of a psychic totality. Of its support to him, and how to act for its emotional and physical protection of him. I was thinking about the snake as the rising insight of our impulses, that something similar has been awaken in him. Like our instincts that rise from the seat upwards via the spine like a snake on an inner tree. Towards a greater certainty, body perception, and an emerging awareness in relation to what this is to us. Was this what was going on on another level within him? Was there a glimpse of this that I got to see? We climbed the mountain and on the way down he shouted loudly, I see it! Come on! We went in the direction he pointed and there it was. A windswept and crooked large pine that meandered up and out of its root system on the mountain. Happy about this, we headed back to the car for the ride home. He did not mention the world snake any more. He knew.
I have no trained knowledge whatsoever about these things. But what I do know is that regardless of our age and background, we try to describe what visually arises within us in words that is often not determined by us. But for him, it is something that is so playfully embedded in his creative reality that his ideas and his reality coincide. The difference I saw between me and him was that my creativity is partly determined by a context that depends on how I adapt it to others. As i should be in an exterior sense. Because that is what psychic maturity means. But I also don’t think that right now, it is possible to find the correct outlet for my psychic totality. I would not have reflected on what he aroused in me through this then.
My life has in a way and always included prayer. Or a constant state of wonder and questioning. Now and then, but more and more often I have experienced extended time slots, or states when my ego has retreated and other aspects of my inner totality have emerged by themselves with answers or directions following my questions. In a creative sense, this is probably what has historically been called prayer because of its numinous aspects, and the accompanying artistic or scientific ability conveyed through its images. These creative impulses of my part of the content of this whole have always been the light of my life, what made it make sense to me. I have always seen everything else in my life as a result of this. It is from this that everything emerges. But most of us just prefer to call the answers we get from our prayers or wonderment, ideas. This is how our egos prefer to convey their position in relation to our greater totality. Psychopaths always try to deny the existence of this totality. It is the madness we all carry within us. We believe that we can control the opposites that ravage our inner being then. Not to mention that this is also what we constantly have to creatively dive into, and visit, to be able to talk to our true being. In this sense, math has always been a tool to solve contradictions. But the source of its solutions has been forgotten.
When the night sky’s embrace of its earthly counterpart releases for the ascension of the morning light, her son, the life that their union creates within us arises. As Nut and Geb, she is wearing the stars in the night sky, and he with his green skin is wearing twigs and branches. He is like an Egyptian version of Radagast, or Tapiola in old Finnish traditions. Of earth ceremonialized. This is a wonderful description of psychic life. Something as distant as ancient Egyptian beliefs turns out to be a treasure for the mind in the early morning hours under the roof of heaven. This old image narrative really made it possible for people to live with their creativity, within their artistic ability. We can call it religion, but I think it’s falsifying the feeling of being in it. The sense of really processing the imaginal realm of reality. In this way, peoples psychic life became art within life itself. They lived their art. One can say that our belief in psychic phenomena and our perceptions of them are the living art of every person.
We seem to have forgotten that the source of our inspiration does not come from it being a product of our ego, so we get stimulated to confuse ego influence with money which then make our primordial source of inspiration mean the same thing as money and influence. Instead of realizing that the source of inspiration, of our beingness, is a personal relationship to an origin that we are in together with everyone else. That it is a shared totality acting on its own, independentently of us that we grow up with. That it is the absolute ground of our being and the source of our psychic maturity. Indeed, of everything we know. This inspiration is not ours, it is given to us.
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 tangible dimension of an invisible reality in all social interaction, a kind of virtual content that is very dynamic, and one that is deeply rooted in the undercurrents of our communications. We experience them as our 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, which acts as a container for us so that we can access it as a shared experience. Our intentions connects not only with the deepest layers of ourselves, with our innermost being, but also with that of others that they may not want to approach 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.
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.