There is no doubt that there are places that inaugurate us to partake of their power and energy. These are places where these take place in us and communicate with us. We experience them in a different way. Historically, these are marked in different ways. In the mountain world with what is called seidi’s. These forces are experienced in privacy and when we are not preoccupied with other distractions that make us unable to hear our inner conversation. When this occurs, we also begin to have an active conversation with ourselves in a way that is embraced and supported by the places that have this impact on us. Over time, this becomes natural. I’ve had it all my life. It also means that we have a need for privacy, of time both with ourselves and others to quietly let our inner voices meet others. To let it interact with the nature that surrounds us when it seeks us out. This is something that when suppressed strongly affects our psychic health. We are separated from our direct contact with ourselves and the communication we have with the nature that surrounds and provides for us. I live in a society with a culture that does not promote this. Which makes people absent in themselves and distorts how they view life around them. Many no longer see themselves as part of this important relationship, which in turn creates a circle where it encourages and creates the same relationship in others who are under their influence. We suffocate each other, and the more people who gather and distract each other, the more they lose this communication we have to our inner and outer source. In the end, we call it normal, and we no longer know why we are not comfortable with the stillness we have in communicating with ourselves, and in this way, some may also give themselves the right to do to others what they themselves have been exposed to. Which creates an unhealthy and distorted form of justice in defense of our integrity.
In an old Sami tradition, we also exist in a relationship to a duality called radien-gieddte and radien-neita / saivo-neita. They were the mediating couple to the experience of a psychic whole and its constantly active flowing center of creation and creativity. But in an undifferentiated stage, or when we do not have a conscious relationship to our personality beyond the ego, we identifiy directly with what they convey, and through her we become self-absorbed, obsessed with our body-image. Her pride will really make us vain. Perhaps above all in our belief that what our senses offer is the same as our instincts. In this way though, she does not guide him to the all-pervasive source he naturally mediate. Also, as saivo-neita, she is the one who connects us to all life, human and non-human, to its spontaneous and common regularities, and to the world beyond the ego, to the constant flow of relationships everyone has with everyone else there. Both living and dead. Undeveloped, our relations may instead become an end in itself. In the old Sami world it was called Jabme-aimo. Furthermore, when our self-image identifies with what radien-gieddte conveys, we become distracted, and capriciously preoccupied with everything he projects on us. We will lack a relationship to the background world and to the content our ideas have a reference to. The design that this psychic geometry of wholeness have on the spontaneous mind. But instead we make them a self-fulfilling purpose in themselves. Something the ego then personify as if it alone were the whole of our personality. Selected parts are then allowed to stand for the whole and we assume them to be something we imagine that we are. Our instincts and our ideas become almost indistinguishable from each other. We live in a state of the psychic whole we are identical with until we have undergone the inner trials that make us aware of them in connection to us, and theirs in their relationships to us independently. Both we and others who are in this undeveloped state with our inner duality will experience the relationship we have to ours and to others’ inner selves as if we are absent and distanced. We miss out on the relationships we are part of, and to an experience of a world we cannot share or recognize in others.
When we are in a meditative state, we train ourselves to be in the original whole that surrounds us, the one whose center is both within us and is the one that exists as a relationship to the embodied psychic space we are in. When we practice being in it, it trains us to be with it, and not to pass it on to others in an attempt to recreate it there. If we do that, it will only unite with others in such a way that it becomes a burden of the world as a personal problem that only crushes us or makes people around us feel inferior, and that creates a constant feeling of guilt around it because we may not see it as part of ourselves. So the connection we have to this feeling of a whole is broken without our experience having anything to replace it with that allows us to maintain a psychic reference to it. It is the primordial insult we were once exposed to. It may once have been considered impermissible for people around us to openly relate to it, which in turn made us pass on our feelings of being offended to others, creating a vicious circle that in turn makes us see it as justified to insult and offend others. In various ways, however, we will try to recreate the psychic experience of the original whole in our relationships, which will expose those involved in them to tremendous strains, with expectations that are impossible for them to fulfill. The frustration that then builds up in them eventually causes them to explode from within, and the original insult and suffering is all that will remain in its ruins. But by allowing the whole to express itself as something we relate to on our own terms, as vulnerable as we come into this life, we help to free the world and our relationships from this frustration. We allow ourselves to rediscover our own voice, find it again, and recreate our conversation with the source that leads us from within that experience of being part of nature as a whole. We all share it, but how we refer to it is unique to everyone. It is in the state of this wholeness we experience ourselves in an embodied sense, a state that we mutually share with everything in our existence.
Thinking of a place, person or animal as a means of our own intentions and not as a means with its own dignity is an insult to them. A violation of the whole we are a part of that we ourselves have been exposed to and then pass on because we suppress it as impermissible. We do not allow us the reciprocity of the space we share with them. Something that will strike back at you. Dogs, horses, lakes, a glade in the woods, trees, mountains, all kinds of wildlife, moose, wolves or bears – also have the power to anticipate your thoughts and intentions. We are composed of – and encounter relationships with a source that everything relates to, equipped with their own feelings of having this relationship. In this sense, all our actions, intentions and thoughts have moral dimensions which in turn means that they also have practical consequences to us. So everything we encounter is better understood as unfoldings rather than objects of our childish or psychologically naive intentions. This means that most of our actions and their intentions have nothing to do with interactions to insensate objects in a morally neutral empirical world. That has more to do with how disconnected we are from our senses. Rather, we participate in a world where what takes place is a mutual experience. We take place in it as it creates itself with us – or not.
Events in a psychic context are experiences of its facts. We refer to them by how we describe them. Facts do not describe them because facts are the experience we have and we refer to them through how we describe them. This is the closest we can get to them and share them with others. But how they appear in themselves is still not what they are because they are raw experiences. In that sense, they are universal and intersubjective. That is why, when we refer to them and use metaphors for them, we get closer not only to ourselves and other people but also to the world around us. Because every person essentially exists eternally in that place, which is also the space that is visualized as our greater totality. This eternal part of us existed there before the life of us as individuals begun, and it will continue to exist there when our life ends. The relation that part of us have with this greater totality is what develops within us as a self-image quite apart from that compromise we have set up to defend it from intrusion, that is, when our social contexts threatens our psychic integrity. What changes over time are our perceptions of what this is. Its influence on us, and how it direct us, has not changed since the dawn of man. So by scientificizing it, we refer to it in a rational and contemporary way. But the experience we carry within us has always been there. “mii gullo?”, [what do you hear?].
In order to face life as a human experience over time, we must also have a relationship to our birth and death since what we call life is our continuation of this. It also follows that in our lives we have a constant relationship to the experience of this origin, and because of us being alive, we share it with all other life. Without a living relationship to this, we do not really experience that we are alive. We cannot perceive that we as humans over our total life span as a species develop individually in relation to this experience. That each individual life is a continuation of this. That we are part of a development of what that is. Without this experience, we cannot meet there as human beings. We can only see ourselves as detached from our human context without any relation to the experience we have in common with everyone else. We may be told that we have a certain history, what we should be, that we are this and that, but without any real explanation to why we should rely on anything of that in particular, and in what sense it relates to us as humans, that lacks authenticity and meaning. Because it usually replaces our relationship to the experience we carry within us as a human race, and its relationship to the experience we have in common with it. Problems arise when our individual lives are a discontinuation from that experience, and we cannot continue that development in relation to our individuality. In this perspective of time, we can also see, with a few exceptions, that it is precisely this interruption that has happened to us and is still happening to us right now. We have lost the importance of being learned about this personal relation to what it is we carry within us which is what develop us into human beings. It is the place that is everywhere, both inside of us and outside of us, it is what always is all the time. Death in this sense becomes the experience of not knowing when we are going to wake up, and our birth the experience of not knowing when we fell asleep. But what that also means is that we dream all the time. Although we use words like we reflect on it, we think, feel, and fantasize instead. It is from that place that we are the human continuation of what we call life.
The realization of a psychic experience is always made personal by an individual, but the experience itself is not personal. The psychic revelations are personal to the one who makes them, but by explaining them we transform wordless psychic experiences into something specific, and in that context, when they are transformed, their existence as being intersubjective is revealed as they appear to us from a place beyond our ego. We then come to understand each other only by how we approximate our psychic experiences and how that existence affect on us is explained. That comparison becomes representations of what we experience. No one is right about them and everyone is wrong. It is quite strange, but regardless of how we want to express it, how we adapt psychically to our surroundings, it already exists beyond the personal level of the psyche both in form and meaning within us. It is in that sense that we are a part of everything. Because everything is in constant creation and transforms the wordless intersubjectivity beyond the ego into a context and embodiment of its content. Or we live in the materialism of the ego without participation in the life that has its own voice in all that is. Which in its absence and our sense of emptiness makes us hostile and destructive. We just approximate someone else’s experience as if it were our own and use that insight as an explanation of what it is without having had it ourselves. Or we disregard it altogether. But all we can do is affirm a psychic existence as something we try to comprehend that influences us beyond the ego.
The most important thing that happens when we collide with our whole, the inner verisimilitude of being, is that we suddenly go from being identical with what the ego is affected by, which until then has driven everything we do. To us witnessing the whole that it comes from and always existed in and that the truth no longer becomes just what we intellectually know, but what we experience. We ignore the raw intellectual perception we have hitherto had of the order of things, and begin to rely on the wordless truth we have in relation to the spontaneous activity that we perceive as the background that governs our existence. The pattern that follows from the source of origin within us which is common to all but not part of anyone else’s. We can not live it for anyone else. It will just become distorted. We can only live the primeval blueprint we have within us, which is ours, and acknowledge that of others in their work to formulate what it is to them. Something that, based on my own experience, is ignited by an intense visionary state. As a kind of awakening. Without it, everything is just an endless muddle, a swamp of opinions that drives people mad.
In order to fully understand the Sami inner couple, they must be seen in both their outer and inner context, as a kind of living duality without and within of a whole that simultaneously exists as a part of us both in a physical sense and in our psychic reality. The experience we make of the larger whole we are part of is the experience of Radien-attje, the great universal principle all is enveloped by. The substance of which we are made. Like a casing around existence itself, the earth, and as our inner center he is also Maderattje, that which all our biological fathers and authorities become carriers of when we are unaware of it. It is that other within us, the form we evolve with by spontaneous realization. The source and knowledge emerging from the deeper understanding of the events we are a part of that is guiding us from the outside of the ego. Maderakka is his spouse. The inner beingness, carried by all mothers and the raw physical experience of our being as a psychic place for our second mind. Her external aspect is nature itself that embraces us in its entirety and appears to us from within as our physical connection to earth, and in her constant recurrences as the great mother Radienakka. The sun, and the sky she is part of which is holding everything together. They are the two-sided psychic representation of our biological parents in their larger context of the human psyche. Conveyed to us by our human form radien giedde and radien nieitas generating power.
I think it is common knowledge now that we rely on a mask or a persona when we interact with other people. That it becomes a struggling representative of our image of ourselves. I added struggling because I think it is something we had to learn and create for ourselves at the age of 6 or 7 when we developed in the awareness of ourselves, in the relationship to the whole we come from, and needed to adapt to the world we were about to enter as psychic beings. The importance of what happens here is that the mask we learn to apply becomes a compromise, a more or less successful self-image in our relationship with the outside world. But I think it’s a distorted version of its original meaning. I imagine that masks were used ceremonially to maintain and strengthen the relationship we have to the psychic forces that operate within us, to show them to us and give them a face. Much like religions try to create a rational approach to what happens to us but in writing instead of with ceremonial masks. The difference is that with masks, our mental heritage are still intact and not affected by ideas about them, but how they work within us and how they influence us. We do not have to compromise with ourselves in relation to them. We know how they affect us. They are our collective community. Not the self-image we have created to keep them at distance, in which absence we think people want to see us to give us access to a psychically artificial or distorted community outside our human heritage. They are our interface to the psychic world. It is in this sense that I think masks originally came into being. They make the forces that follow us all through our lives tangible and show us what it means to be human. Something we cannot read about and learn by heart, but something we have to go through to understand. That’s why masks were so important. They show us our living reality, as it turns up in our lives and make itself part of our existence without changing our origin, that which is the primordial form of who we are. Without them we will become completely dependent on the image our parents provide us with of how they appear to us, of its adaption to life, and we will live in a context of their self-images which we will stage and repeat in our relations over and over again.
From the point of view of our psyche, there is no difference between political Christianity and the far right because both idolize an undeveloped, punitive and authoritarian side of the experience we have of the suprapersonal psychic parental duality. It’s influence has become completely instinctive and not part of a personal expression of its transpersonal source, as it is suppressed and impulsively transferred to ideas and fantasies beyond ego consciousness so that the duality we have within us, the other side of which it depends as its original source is something the ego does not know anything about when it comes to question the image our ego have of what it is, and that will effect our relation to the parental image we share with everyone else from within. We wrestle with our self-image without knowing it and let others suffer for it over and over again. It is almost incomprehensible, if it were not for the intense sufferings it creates which we shy away from, and which we must endure if we go against the image we can no longer maintain of ourselves when this primordial duality is to be made whole by us.
Historically, male oracles seem to have had in common that in visions they experienced that all living things where psychically connected to each other, and that all parts of it consisted of a psychically related network of forms and energies that constantly influenced each other. Which was from where they interpreted its inner order. In the same way, female oracles were also equally deeply connected to nature in this way, but they generally seemed to have expressed this by conveying its inherent truth and authenticity rather than conveying how these forces were connected. It seems that they applied their spirituality to psyche while male oracles applied their psyche to the spirit. Today, it seems that these boundaries completely overlap when the application of the psychic qualities required for visioning in relation to our modern forms of knowledge-seeking since people are more concerned with the ego’s independency to the visionary’s relationship of our psychic reality, and to the underlying forces that it is governed by, when it comes to illuminate our new relationship to the psychic activity that has historically been possessed by prognosticators, interpreters, and wise men and women, who conveyed the insights to us that we possess about our inner reality. A field of reality that has turned into psychology, like alchemy turned chemistry into that living individual and cosmic something inside our material reality that we now like to define by science. But this is still visioning, praying and divination. Because in this sense we are still mediators of the great unknown, although we use other words and other terms to describe it. Also, these men and woman where the ones we turned to to establish a connection to the underlying design principles of the psyche and to its interconnected relationship to life itself. They provided us with the power of its reality far from todays medicalism.
Writing is one creative outlet for psychic inspiration. To let go of, and get close to its spontaneous powers. By formulating it in writing, painting, music or some artform gives us a way to both take part in them and reflect on them while they occur. If we don’t do it, we are going to feel bad about ourselves, as if we are not paying attention to life itself as it happens to us. We would start having a feeling of disorientation, of not being authentic, or true to ourselves. Because we turn what something is in itself when it occurs to our senses into something else outside of them. We do not engage in what it is to us. Another side to this would be that when we become euphoric and compulsively act our inspiration out in the world, we may feel anxiety and guilt for having these experiences, and then have periods of withdrawal and reflection trying to figure out what just happened to us. What it is that made us act in the way we did. Because we have a sense of that we are not ourselves but intoxicated and engulfed by euphoria, as being humans exposed to the powers of nature is something unnatural. But that is often how we interact with our lost connection to the conversation we have with ourself. Unknowingly we mix them up. At first we do it as the child who once got interrupted in this conversation by the development of the self-image it adapted to of a society that has lost the importance of individual relationships to the psychic person that these inner powers is related to. In the shape of an inner child we will meet the good or evil sense of the mother and the good or evil father in the experience of having felt her embrace or emotional rejection and independence. His bullying authority, self-preoccupation or instructive and active support of the sources that influence us from behind our egos’s and how we imagine that. Together they form our link between our inner primordial images, their forms and the society or community for which they are exponents. To grow in one way or the other, we have to face both experiences of them. Because we have abandoned our inner being, and it is still undeveloped in relation to the psychic content that is not included in the perception of our parents reverse sides as influential psychic properties which affects our life in a profound way. Its relationship to the world through its limited experience of them is distorted and one-sidedly naive. We try to recreate the original image of our psychic parents by complementing what our biological parents lacked in them through our young, early relationships. Many of the difficulties we experience in them, even as we get older if the psychic couple is not yet intact, are what we experience here. In older Sami tradition, they were called Radien-Attje and Radien-akka. They were a jointly experienced psychic couple. The great source, and father, and the great mother. Spirit and Nature, and our relationship with them was mediated by their son and daughter. The inner person, the child. Radien-giedde and his relation to Radien-niejta, the psyche, inner space, our Nature. Without the feeling that the great mother and father are complete, we have not yet developed our ability to help ourselves with the instructions coming from beyond our physical presence, and the psychic properties who present themselves in addition to our connection to this child. Without the experience of them as a couple where they individually form a whole we will become indulgent and self-pitying, and we search for their missing sides in our romantic relationships and in the world. Or we become authoritarian and punitive in relation to our perception of our psychic person. Either way we have to act them out, and think about them to reveal their influence over us. This conversation will change as we pay attention to it, and turn into a perpetual dialog with the parts of humanity that is growing within the psychic context of our personality. As from nowhere we will replace the self-image we have with this connection, and our conversation to the content that constitutes what we are. We are no longer the image we have made of ourselves. Our reflection, how we look at ourselves has moved from the outside to the forces of life erupting from the inside, and to the authenticity of how we look at ourselves from within. The child then begins to interact with the properties of its new surroundings. We become psychic beings. I can also see how my grandson commutes between these extremes. Between his emerging inner person and the outer adaptation outside of this that takes place in his being. On the one hand, living with a child’s obviousness, and the opposite in the vulnerability that his incipient inner person experiences in relation to the psychic world. A reconciliation for us means that these aspects can somehow be incorporated into our life in relation to both ourselves and to other people.
It is obvious that there are psychic qualities that are repeated in the place we call personality over and over again as if they were not bound by time. Properties that will continue to exert their influence on us from our psychic reality wether I enter into life or I leave it by my individual biological death. It is something that is passed on from one body to another as a psychic trait that we relate to that was already there before we became aware of them and able to perceive it. Time in this sense is for me how we imagine them and dress them up based on how their qualities affect us. But they also have unique characteristics with specific inherent personal characteristics as opposed to the general ones. Which means that we may identify them as belonging to a certain person, place or ancestor, and that this quality, with these identifiable features in this way reappears in the sense that his or her directions are needed and called for in a higher sense, in the greater psychic context. Which is mean that it can end a cycle of aimless drifting, and its wanderings in a messy and troubled everyday life. By that quality, we are provided with the information and insights that can help us end a destructive cycle of repeated unconscious behavior, should we recognize them, and the forms of constant repetitive behavior we experience in our life. We can instead attend to them actively when they affect us interpersonally in our daily lives, in our dreams and imaginations. They emerge within us and create the contexts that we must psychologically endure and work through in order for them to be consciously understood by us, and to enable us to bring them into a transpersonal consideration in our lives. It then becomes obvious to us that we are temporarily housed as a non-physical essence in our physical body in its existence in the physical world, and that it is this that begins a new life in a different physical form or body as an entity among others. But I dont think it is something that becomes passed on to another one, it is more like we become aware of it when our psyche is developed enough to experience it. It has been there all the time, and some of that is characterized by the local context in which they first appeared. This may become confirmed in our dreams, even though it may have been a long time since we physically embodied the context of them. In this sense, I believe that transmigration is the formation of our relationship to consciousness, to that which appears again and again in our psychic reality because a lifetime is not enough for us to make us understand its content, or assimilate what it is that affects us from there, since it is something that is in constant change. If more people, individually, could work their way through this to be able to see it from within their own psyche, its shared content, and see others and the world around us from this perspective, the world we live in and relate to would be sensed and have a feel about it that would be much better than we have right now. Women would not take it out on their bodies, on their body image and their nature, and men on their lives, on how they act on how they see themselves in it. I now, in reality this is not at all this clearly separated within us, or even experienced as separate qualities, because they are something that exists within us all, mental qualities we interact with that are personally experienced. I see it more as the path of thought to follow where our inner being leads us. Consciousness in this sense is something we develop when we separate from our inner self, and our ego emerges in relation to it as a psychic whole, as something that is both separate from our outer world and at the same time also part of it.
Applying math to active imagination leads to some really strange results. Because we discover that we influence and alter reality both in a psychological embodied sense, and matter itself. Blending them together puts the rational mind to question. Because at one hand we treat reality as imagination and energy, and on the other we treat it as the tangible visible matter that we are in, in a physical sense. To me, this is what Heisenberg and Schröder was talking about, and its application is as far reaching and astonishing as the mind itself. Since mind then appears to be matter, where the contents of the mind have the same impcact on us as matter. We can no longer half-heartedly separate psyche from matter because they are in this way experienced together, and interact with each other as embodied information. It is here our mind becomes a new born. One which is leaving the old mechanical view of itself behind as it develop into a world of its own where the mind of cosmos is out there and within us at the same time.
Musicians have a saying to build an improvised creative atmosphere, they call it jamming. It is based on the feeling of being in it together. I think that’s what psychic life is about, how we interact with our senses through our inner person in the psychic space together. That is what traditional or aboriginal thinking may point us to in ourselves today. Its living reality. Everything else is just ego. Or the geometry of materialism.
I can not help but to see Einstein’s space time as a theoretical description of the impression the psyche has on us. As the experience of the “room” or sphere of the mind my inner person shares with me and is affected by. By everything that exists and that constantly arises there. If I were to try it anyway, I would still end up in his where the past affects the future and the other way around. Because that’s how we perceive it. It is not at all a given that time only goes in one direction within us. Thats the mechanics of a rational mind. Or that the present existing neither at one end nor the other of time. Time is now. What we call the future or tomorrow in a psychic sense, affects us as much as our collective memory, our yesterday or our history, personal or cultural as from what it originates from within space-time as our future. In a spiritual or psychic sense, our now, or center for our psychic experience of ourselves is both our past and how its future affects us at the same time. It is not at an imaginary end of something but is just the space time of consciousness. The ego ends up in a constant loop of feedbacking back to itself there, in an endless recursion of the experience of itself in this space-time if it does not recognise it as psyche. It can no longer determine what is our yesterday and what is its tomorrow because spontaneously both exist at the same time. Everything in the psyche affects everything else that exists in there, all the time. This means that the parts of the psyche that have always existed in the space time of psychic energy that affects everything, are also the elements of what influences us to become what we are meant to be from this place everywhere in time. Present time is its clothings. All the parts of our human psychic architecture have always been there. Our inner person have also always been there. Which means that we are born twice in our lifetime. In the flesh and in the psyche. And also as psychic occurences that depends on how far our mind are willing to experience soul migration outside of time, and our psychic education allow us to wonder in this respect. Because how we perceive or describe this differs for us as individuals, between us in different groups of people and their cultural settings. But the original energy or its experience does not. This is how I look at what Einstein calls space-time. It is like we try to render reality by applying math to the activity of imagination and the psyche during its experience.
There is a wonderful concept derived from theoretical physics where it is theoretically possible to fold space. The psychic phenomenon I think this refers to is the experience of not physically moving but still travel from the world of the unconscious, by active imagination and the dreaming, to the world of consciousness. It is something that also happens to us during the day since it is a creative movement, something that is going on to and fro all the time. We move from being one of many figures among others in our dreams, as beings there in the raw psychic world, in what we like to call night time that we are interacting with, to realize that the figures there, in our dreams, or the unconscious, are still active participants of our conscious reality during the light of day. And when we fold space we turn one world into the other. They are reflecting each other all the time, everywhere. Our presence then, this now, is constantly becoming the history of our tomorrows. I/we are listening to the world dreaming itself into existence. Which is also another way to define what we call consciousness.
There is a part of my psychic life that is inherited and thus not shaped by my personal experiences. It was already there when I got into it. I also think that this is what many people unknowingly face around me today, but they seem to not know how to recognize it. What raw experience is. And to absorb it into their lives. It becomes a mental deficiency that creates an inability to meet the content of our experiences that no study can solve for us. No matter how hard we try. Because these are experiences we make on our own, and they come from a psychic source that is in itself independent of our physical environment in an embodied sense. Something we perceive with our senses in the conversation we have with it between the lines. It is something that exists within and around everything, and it exists in a collective experience that is not dependent on an individual, or any personally created detached conscious content, but it exists independently of the one it engages in. We can approach that by how it affects us, see how it returns to us and create expressions that make what it is experiential. But no expression is never the experience we make of it in itself. It is something we read into the space that exists between us, and we interact with in our lives. Since no academic institution or any statistical analysis can convey this to us, they have also become targets for our shortcomings. Which is reflected in the societal frustration that exists around us that constantly streams from all kinds of media to us. In this way we have lost touch with what it is in ourselves that we share between us. What we have in common with life itself, and how we personally interact with it. I believe that it is the renewal of this psychic experience and how we relate to its similar origins within us that we are going through right now. We can also detect it in how our view of ourselves is conveyed by those we have set to lead us.
There is this space within us that turns our background into content. In it there is also a force that constantly wants us to turn it into something tangible and external. To become infatuated by it and give in to it. It allows us to take a deep look at life, to get involved and be rapturously as one with it. With what it really is. It opens us up to the energy of the spontaneous, to the creative processes that are constantly going on within and around us in our physical and instinctive life. With the powers that operates there independently of us. It is a tremendous challenge to the rational intellect most people won’t dare. This is why we have a tendency to diminish all that is greater than the ego that experiences it, and try to transform it into something of its own smaller size. I think it is this powerful experience, this psychic form who is behind all our needs for change, and the one who tells us when we have become too comfortable with ourselves. Too small for our own good. He is what all noaidis and shamans have a connection to, both for healing and for our shared experience of a whole. He brings that back to us. Balancing the world and keep it up. But a rational mind will call it crazyness and even deny its existence while it self-medicate with alcohol and drugs, with whatever excessiveness it can find to punish itself with, or we eat psychotropic drugs to get anesthetized, to put him to sleep. This is where our need to control everything and protect ourselves from the influence it has on our minds comes from. If we give in to it, we become obsessed and if we fight or deny it, we lose our humanity. In that case we make ourselves impenetrable, and inaccessible to the senses that unite us with all life.
For as long as I can remember, there has always been a kind of reverse guilt, as if I have always wronged my inner personality in an outer sense. Or somehow not obeyed its true nature because of my surroundings need to suppress it, and that their need of attention has been mixed up in me with my inner person, with their lack of paying attention to its significance for them within themselves. Anyway, in a reverse way, that relationship turned into a constant failure to match what emerged from that encounter in me with what my surroundings conveyed to me. I seldom experienced any genuine coherence between them, it never completely met with each other. Which is obvious as they can never be the same version of that meeting because there are two different kinds of it, also, the meeting takes place externally, outside the person for whom it has its unique meaning, and that is the original guilt. That is why I / we have such an unpleasant tendency to correct others instead of paying attention to them. The only way we can atone for it is when we realize it, and pay attention to it, and hold it back. Endure the violence that our resistance causes within us. Because in the end, it is about our own relationship to ourselves, and our moral responsibility to the person we constantly carry within us. Our true nature. The guilt I feel here comes from this person maturing in me with my help. It’s not my guilt, I have not created it. But it is my responsibility to give it back to this inner person of that embodied Nature he appears in, and from which this guilt occurs. Because far back in a cultural sense, this relation was something else, before it got collectively distorted by the insanity that resulted from compulsive Christianity, of the violence that compelled people in my background, my ancestors, to deny the old working attitude they had to themselves, to each other, and to the life that was all around them.
A rather strange but important thing happened to me quite early in my life. As part of a whole that was given up to a certain point, I suddenly did not experience it as a part of everyone who was in it. I began to feel the obvious that others’ relationship to what it was, was not like mine. Somehow their version of it differed from mine. Of course, I opposed theirs. And like all children, I often crossed the line with it just to make sure my relationship was still there, to clearly claim it for myself and establish it. It was my whole, my second center. My feeling of an inner friend and advisor. He seemed to know everything and he also gave me advice that I could trust that no one else could do in the path of my development, which made me understand things and mature in my approximation to it and in my own way. Somehow this psychic companion was the most important influence I had, and together with him I tested his reality against the ones who was outside of me. The hardest part, the one that caused most of my conflicts, occurred when I had to neglect some of my own content because what I knew from there did not exist as part of the content that was outside of it. It was not a joint reality anymore. Or what it looked like to me. It was incredibly confusing, and without this whole’s relationship to nature, I would have been completely lost. Maybe I would even have been forced to become all that I had rejected as it did not belong to what emerged from my being. But nature also belonged to this totality and interacted with it as they where intimate parts of each other in an embodied sense. In a physically experienced presence. Without nature, I do not think that my sense of a this greater part of me, this wholeness, could have had the meaning it still represent for me. It is a difficult conflict that arises when we are born in a psychic sense, and our surroundings only look at their own needs to be confirmed. The person we are meant to get close to, who we have within us, does not get the support he needs to be able to trust what its senses convey to him. They both, even Nature itself become subordinate to the needs of those around him to unknowingly suppress the psychic reality in which they find themselves. Instead, we begin to build on a content without the interior relationships that we are dependent on, to be able to have a connection to them for what they are in themselves. Instead of a pseudo-reality in which our importance becomes greatly exaggerated and we lose touch with our inner being. The opposite is alternately just as common, to underestimate one’s own significance and exaggerate someone else’s. We even learn to confuse that reality with the source of what we have within us, which makes us imagine that we are something other than what we are. We are never really properly reflected by our inner friend of Nature herself. But by writing this down I draw my attention to it, and it alerts me that what I write is not about the importance of that content, but of something of a common experience that I in one way or another share with everyone else.
When I was still very young my psychic presence got activated in a kind of second inner personality which separated me from others. It never got seriously appreciated by the people I had around me, and I didnt know what had happened to me. I just started to know things and act according to its intentions, which surprised my surroundings as it was not always in relation to my age, and a lot of things I was suppose to conform to appeared as obstrusive to my interior personality. So I opposed it in my own way. Often as the child I was, but also as a part of this conflict I was involved in with him. This relation led me to enjoy spending much of my time on my own. Listen and talking to him. I did some of what others did, but I preferred to do it by my self, and on my own. That was also a conflict I carried within me. I knew what was right, what I had to pay attention to, but it was not what others did. To me, they seemed to be all over the place and that also did serve a purpose to me. Behind all that, I could follow this voice, watch it on my own. But from a certain point in my life, in adolescence, it became an open wound and a terrible conflict, and for many years I tried to handle it with a determined focus on just one, or on just a few things which I repeated slavishly. Like training and reading, stuff like that, just to keep my intrusive inner personality from interfering in my life. It was not to be successful in the long run. When I was around twenty eight I broke down. I could not hold him back any more. The most important thing about this when it happened is that I remembered that I felt a relief of the tremendous guilt to others that I no longer could stand. I had wrestled with that for such a long time that it tore me apart. I had for a very long time invested others with the guilt of not attending to what my second personality really was to me. I feared them as they where carriers for this guilt and its intense pressure on me, of the power coming from what he was. I could not approach them with this. What could they possibly know about such things, and I had lived with it my entire life. With what it’s dependent closeness to nature meant to me. I had to follow him and painfully accept that others did not. To the point that they like what I did from time to time, rejected their relation to its presence. My guilt came from this inability to recognize where it came from, and why. It had nothing to do with others. Or their distorted adaptation to their factitious social community. Thus ignoring the power of the guilt coming from this relation within us. Which for most people just means self-medication with alcohol or psychopharmaceuticals. Or just slavishly follow one’s own or someone else’s uncompromising regime. Invented or deliberate, it does not matter which. It serves the same purpose. As much as our bad conscience of wrongdoing someone else comes from the relationship we have to our inner other personality, and we fear the right to avenge it from the one we have wronged through the power of the second personality seen through the one we have wronged, that right is not ours, but consists of our relation to the one we have within us, and the remorse that arises in that relationship. It belongs entirely to him. Most importantly, I can also see how this takes shape in my grandson as much as I saw it in myself, my experience overlap this, and I will carefully follow this as he grows up.
If we remove our consciousness, there would be no difference between us and others. Or between any form of life. In a primordial sense, held by many traditions, there is no difference between humans, animals, insects or plant life there. This view which I share, make us part of a psychic life that refers to the idea that all individual life by becoming referred to, turns into a conscious segment of a collective mind that is genetically inherited and in that way not shaped by personal experience. This experience connect us deeply to all life from within ourselves, and relates us personally to our world. Without having had this or a similar experience, we are not part of it. We are not yet born in a psychic sense. We are stuck in the ego and have no relation to life outside of it and become subordinate to a maddening wave of details that is the constant flow of life. We reduce its psychic richess to the lesser ego. To a kind of heroism, in which it try to transform everything that appears before it into an object of heroic inspiration. Which in its privatization of the content that it relates to as its world, makes it vulnerable and defensive. It will idealize itself, become insensitive and a danger to both the potential personality and to everything else around it. But every night we are figures in a metaphorical world of psychic life, and every morning we are born into a physical life where the figures in our metaphorical life then becomes a living part. Just to switch back at night again. In addition to our consciousness, we have a connection to life in a metaphorical way, whether we are aware of it or not. But its spontaneous intrusion into our lives affects it and forces us to create a relationship to it both from within ourselves and to what it has in common with the greater whole it exists in outside of us. Outside our five senses, we exist in our perceptions, where we dream all the time.
The mind of the Earth, or the interior reality of our physical existence, is the highest stage of Earth’s development. A constant stream of thoughts, feelings, impressions of all kinds, and a segment of the human mind that we are related to but not shaped by our own interior personal experience. That is something everyone in adolescence knows what I am referring to. After the geosphere with rock, water, air, and the biosphere with all the living things, this is the meraphorical sphere built on the previous ones. For example, life in the biosphere needs matter, water and air, of the geosphere to be able to grow and develop, and the mind of the earth needs to be embodied in the biosphere to be able to realize itself as part of matter. So the mind of the earth can be seen as the consciousness of planetary life in itself, something that is integrating all geological, biological, human, plant and animal activities into a total, higher level of planetary functioning. A mind embodied in its own physical reality. A complete and living psychic entity that will spontaneously regulate itself, its climate, and its activity with each form of life that embodies it. Be it matters of the geosphere, or life in the biosphere, this mind interchangeably work as a coherent and evolving system, as a whole in man. It provides us with a vision of itself, its direction, and how it regulates its future. How we should tackle global challenges. Because they are always going to become social, economic, and ecological to us by this scale. This mind offers us a meaning and a purpose, as it is guiding and inspiring us towards a planetary sense of communication. A law of moral obligation that we need with our five senses to be able to sense how we can interact with it in our environment. The information and knowledge emanating from this experience is directly transferred to all of its life forms. It is the basic instructions that is telling DNA what to do. How it should balance matter and organize itself. It is what we sense as something on top of the biosphere that constantly penetrates deep into each of us, and from where its vital impulse, this mind evolves that also regulates its energy, its resources individually from within all life in the biosphere. Something that becomes the accumulated and shared learning of our collective presence. What we do in one end of the world affects what happens in another. Which makes it almost impossible to think that there are still people today who rely on individual leaders who do not pay attention to this, to the impact it has on everyone and everything else, and on the earth we live on. But the smaller mind always tries to reduce the larger mind to its own size. From an individual standpoint it is not healthy for anyone to try to make a mind the size of the earth fit into the the much smaller personal mind. It will blow up, become stratospheric, and all of its connections to earth, to individual life will get lost. This mind of the earth is a connection between all living beings, something that is centered around the sympathies found in nature between man and his experience of the terrestrial mind. It is referred to by many names. Mother earth, radien-akka, anima-mundi and the noosphere.
Profane man is the descendant of an existence that is fed by the impulses that come to him from the depths of his being, from the growth and development of himself in the space that has been called the unconscious, and from our relation to a greater consciousness as an experience of a whole that is the result of this relation. But a purely rational man is an abstraction; a result of the demands on him that challenges the existence of this interior relation, he is never found in real life. Every human being is made up of this unconscious activity, of the challenges laid on his ancestral being, of his spontaneous experiences or teachings from within that space. Our mismanagement, or distortion of this creates tremendous contradictions in our young ones. Often with tragical results. It is about ourselves. What we do with this, and what implications that have on those who lives around us. Because everything in this world is based on this connection. Every animal, flower, tree or insect’s life. And on mans lack thereof. Being is not something which we come into, but something out of which we proceed. Just like the grass on the ground. We are an expression of it. Of earth itself, and of that depths of being from which all forms gets fed by its instructions. That is why our relationship to life is also our psychic experience of a relationship to the earth. Our mind is the mind of the earth. Without it, we have no connection to life.
There is a personally experienced dimension that leads us to an awareness of a much larger shared whole that in an incongruent way puts everything together. The personal extention to which the ego relates, is also the space that shows us the characteristic features this timeless energy has when it speaks to us. But beyond the place of the personal events surrounding the ego is the experience of the physical strength and supporting realm of nature as a perceptible expanse on its own terms, who is always nurturing the ongoing transformation of an instructive purposive psychic order. If I were to use any terms for this that had not already been loaded with a specific meaning, it would be anthropos and anima mundi. They are like old role models for the intellect, that aggregates the experiences we have of what is constantly moving around within us, or what is thinking in us, the events that has its own predetermined relation to all the forms we contains, and to the things we call ideas. But I myself find it is more consistent to use Sami or Finnish terms as they capture the experience of them in a more direct way, referring to them in their widest sense. Because if we do not find our way of describing our encounter with this, we get stuck in the ego and in its adaptation of life to its own smallness, and in the absence of an experience of a larger conscious whole, we will become authoritarian and idealistic.
Everything is related and part of a totality everything else is also a part of too. It is revealed to us through the emerging character that develops within us. But the ego and its many faces have a way of privatizing what it is. It belittles it, and for its own convenience try to make it the size of its own smallness in its relation to a consciousness as great as a cosmos in creation of itself. The ego do not relate to it as being part of what that is, and to the reflection our consciousness has of itself. Or that the information given is part of something larger than the ego that belongs to a shared consciousness in its sacrifice of itself, that transforms mind into matter. Which means that much of the information we receive is intended for that which is beyond the ego, and common to all people, which develops our being there regardless of whether we attend to it or not. The ego will always oppose this, but with age reluctantly come to recognize itself as something that is part of a consciousness that is much larger than the privacy created by the ego in its creation of its smaller egocentric world. But outside of its smallness, we will come to discover that we have a relation to something older and much wiser, that is constantly speaking to it and give it directions.
There is a Sami word, meahcci, which is related both to psychic events, and to social experiences that creates an external context of an instructive purposive other order. It can also be described as what we in our daily lives focus on in our relationships where the larger consciousness has a common meaning to us as it is part of what is simultaneously experienced and mutually supported by all of us. Which means that the intervention of our own ideas and feelings, no longer alone determines how we imagine the world around us. This universal presence, and how we relate to it, do not stand in the way of the awareness of what emerges there to other people around us. It becomes what it is, a common ground for both social interaction and to personal relations of an ongoing creative transformation of psychic life. If I am not being aware of this, it is only my ego in its separation from my psychic context and our original whole that motivates how I relate to others and to the world. It wanders around in all sorts of ways without ever knowing what to relate to. Or it goes mad and try to relate to everything all the time. But it is lost without its relation to our psychic sense of a totality. It will have no connection to life. We become noticeably aware of this when our surroundings in different ways relate to our conscious content as if it somehow belonged to them. As if our spontaneous processes in some strangely distorted way are not allowed because they do no exactly match the ideas or the emotional content that emerges within them, and that that content then must perfectly match our’s without any of our own varying individual characteristics at all. This is the basis of the authoritarian behavior in all of us, and the reason that we try to dominate and suppress others. Also, it is here we discover that it is only our ego that matters to us as we try to decide for people around us how they should relate to our world, to our imagination and to our veil of matter, as if our views, or our connection to this is the only one they should have to life. We are all a living psychic hypothesis, an interpretation of a versatile form whose origin is constantly repeated by life, something that has recurred again and again since the dawn of man. It is the potential we refer to as personality. If we do not pay attention to this, we are literally just living half of our lives. The second part has a character on its own whose characteristics are not given from the context in which it find itself. It may instead seek its natural expression in something that has a completely different and much older origin than that which our current environment provides. This is why we suddenly discover that we have become receptive to the spontaneous outlet of the feelings and ideas that create. We discover our other side. Our relationship to it, and that how it tries to speak within us is not at all a given by the world of thought that surrounds us. On the contrary, it may find its own natural context in something that has a much older origin, because its personality in a traditional sense, is an ancestor with specific personality traits that are characterized by the information it conveys to the person to whom it has returned, regardless of that persons willingness to listen to what it has to say. But most importantly, it’s not something we should pretend to be, it’s someone we can learn something from. Because we still live in this world and do what we have to do, but that has something important to say about our relationship with it. Something that does not always depend on the time we spend living in it. Obviously, this character is something that no one else can tell us what it is. It must be experienced and communicated with personally. It is unique to each and everyone. We can get help with that. But as long as we do not respect it, the world we have around us will always be just an outlet for our frustrations.
The great source of consciousness and nature’s laws in Sami is radien-attje. Experienced as the one who is the vaulting of the sky, and the all-pervasive mind who is the cosmic casing around the earth that elicitates and energizes all life forms. The life force itself in all there is, and the nature of thunder while he is making out with the earth. But he himself is without form and made out of pure consciousness. He is that which regulates, advise and controls all change. The transcendental content of raw uncontaminated mind which is what creates a unity of himself in everything that is as he transcends all experiences of consciousness beyond all words and explanations. Like a non-attributive evolutionary awareness that neither produces nor is produced. Yet he is the primary component of everything that exists and the intersubjective recognition in which other souls are made visible. He is the one who lives in everything and keeps everything apart, but still together. He appears as the organizing principle behind things, in an intentional spontaneity and in the inspiration that sacrifices itself to matter for the constant creation of our world. He is not a god but a presence, an intense psychic experience of consciousness in the totality of its inconceivable magnitude, something that is constantly present and affects us everywhere, in everything and everyone, all the time. He is what we can only face by ourselves, alone and separated from others, and in the presence of nature that will calm down our constantly changeable and anxious ego. Which also means that we have to meet it on our own terms, together with earthmother, Maderakka, with what she has to say. I think that is why all indigenous peoples in one way or another have traditions that support this type of personal retreat, which conversely also reflects our need to spend time with ourselves, to have a solitary communion with the between. Which explains why such things as vision quests and initiation rites became part of their traditions. Most types of withdrawals reflects our need to spend time alone. It is a call to us to start pay attention to it. We are so confused and preoccupied with what the ego wants, that we got separated from our original whole, and we have forgotten the role it plays there in connection to our mental health, because the connection to our shared totality is something we cannot fix using pharmaceuticals. For better or worse, it’s all about whether we can endure the influence the totality has on us that everything is a part of. Because it is what connects everything with everything else.
In addition to inspirational and metaphorical life, the dichotomy within me have created a kind of peace settlement between two ways of relating to life. The psychic world that designs and superimposes all my life experiences, and its parallel, the entirely external objective one, where the external reality is based on the requirement to be able to translate the psychic world in terms that can be adapted to everyday life, which regardless of the metaphorical life will make the inner person more relevant and involved externally. It is like consisting of two characters in a timeless internal duel, a struggle between two approaches that now alternately motivate each other. An outer one-sided objectifying one, conceptualizing everything in contemporary terms, and an inner spontaneous, processing and ordering one. Both equally real and in constant translation between each other.
Therefore it make no sense to unilaterally advocate just one side of them, people who do that do not realize that the evolutionary idea that they so stubbornly advocate or oppose is in itself the ongoing translation between these two extremes within us. Something we experience as the flow of life into matter. Of its potential which grows and develops. But without us recognizing this duality as a conflict we will constantly externalise it due to the contradiction life in translation creates within us, and that it is an interaction that takes place within existence itself, that it is the evolutionary process that is constantly going on between the potential and the actual both within us, and in everything around us all the time. If we only identify with one side of this, that will make us become idealistic, insensitive and cruel.
The dead relatives and ancestors are always present and have a connection with the living, they influence us and are in constant contact with us as a living reality, just as they are also affected by us in return. This is jabme-aimo in sami. Or the personal subconscious in psychological terms. They are ancestors, people and characters we experience in the turmoil of the past mixed in with the present. Most often we do not pay attention to what they want to convey to us because we are not used to talk about it, about what this means to us out of fear of personal attacks. Of being ridiculed and not be taken seriously. But some of these influences is also the transition of a specific character into a living being, a kind of resurrection, which in sami and traditional life was expressed in re-baptism. This is a revival of some ancestors advisory influence on us in itself, and what is behind the Saivo teachings and of radien-niejta, who thereby provides a natural connection with the notions of creation, and to the constant return of all life which is also a living connection to the perception of soul migration. Australian aboriginal people have a wonderful way to acknowledge this in their concept of the dreaming. In reality it is a personal experience of a kind of inter-psychic involvement, where the vastness of the participatory space itself between nature and psyche becomes an experience of a kind of symbiosis. Something that turns visible to us when we go through our second birth, and experience it in its relation to Saivo, without which there is no relation to the sources of power behind it. It is with our inner character that we relate to the feeling of having a presence in the background of life, which we use and interact with when we explore our shared psychic experience of its influence on us. Something that our ego turns into objects. In older Finnish traditions, this character was called etiäinen, in Sami it is called ovdasas. Its like a premonition of events, to see how our and the nature of the character of others and our ego’s interact with the flow of psychic life. Saivo represents a common ground to this experience. Like the aboriginal dreaming does to them. It gives us a sense of that all human beings, all places and things have a haltija, or an inner character of their own with which we relate. A contemporary way of approaching it is in the concept of the personal unconscious and the view of psychic energy that arise beyond that which then can take on common psychic forms and figures. Our cultures are full of them. Also, if completely out of psychic context, it is often referred to as animism. However, most people are not aware that they are living a metaphorical life because they do not understand that the conflicts we experience within us force us to acknowledge the influence it has on us without identifying with the impressions we get from it. Which we also share with everyone else. Our ego also has such a metaphorical part to play within us, and we know all too well what happens when it pretends to be the whole of which it is only a part. Through metaphors, we constantly transform our psyche into matter in the experience we have of the all-encompassing energy* whose structure is independent of us, and how we would like to transform its sense of meaning into matters of the mind. It has always been there, it is the flow of life, and that is what formulates our experience of Saivo.
• This is most likely the experience Heisenberg had and applied to his work as the principle of uncertainty in physics.
As a raw psychic experience, we have to learn that it also have significance to our psychic balance. Because we have a spontaneous exchange with a world that engages our senses, and that this energy within us is our embodied physical response to it.
Trying to relate to people who for various reasons are outside a relationship to the whole we are part of, and only relate to everything via their ego, is like being thrown into a bottomless abyss. Of dying inside. Its a feeling of a total loss of all life. After a while one can get used to the dim light that is there, of the scanty human contact, and of the disembodied aerial appearance it has on us. It is a desolate, lifeless place completely devoid of human life, abandoned by our senses. Nobody wants to be there but almost everyone is painfully preoccupied with defending its sufferings, and throw each other into its bottomless pit. I often get pulled into its atmosphere, into its attitude to the spontaneous, and its expression of lifelessness through the way in which direct authenticity is denied by the ego which turn everything to objects of nonexistence outside the whole of which we are a part. But most often through sudden aggressive outbursts that are the defenses of the ego’s attitude to the wholeness that is beyond its control. People are sniffy and condescending towards what they reject in themselves. Something that when we are young will question the relationship we have to our wholeness because our natural energy and spontaneity constantly evoke guilt from those around us who deny it in themselves. No matter how we try to reach them, they feel eviscerated to us, dead, like cold empty corpses who want everyone to share the wander around without any psychic contact with life, of being constantly tortured by the hopelessness and control that the ego forces them to submit to. There is no background, no visual inspiration. No shared conscious experience. Nothing. In Sami, this place is called Rota-aimo.
The reality of my/our psyche is that I/we try to describe what it is with what it produces in itself. The most amazing thing about this is that the psyche also interacts with this material in the consciousness of others, and that it is driven by an energy, which mutually affects the shared relationship it has to everything around us in a cosmic sense. It is what organizes and transforms our sense of what is from the deepest layers of existence. Our minds have an independent order of their own which is embodied in an inner counterpart to which we must relate. We are constantly called to it when we are withdrawn. She’s called Saivo-niejta. When she is done and have had her say, and is satisfied with our communication with her, she changes attitude and transfers all her energy to reappear in her outer form called Radien-niejta. In this presence she is our relation to consciousness from a psychic approach and brings with her our participation in a totality that brings together many similar forms of impressions of charged information which joined together in a context of a supraordinate origin, and in a kind of interacting symbiosis with nature, embodies it in an ongoing process that gives meaning to their appearance as reality.
In some people of the north (when I say people from the north, I mean that the psyche, although for many generations it may have become a forgotten, denied or a repressed influence in the sense that it still affects us, has a specific set of experiences that are dormant within some of us), and in the world of indigenous peoples where traditions are still kept alive, the connection between the ego and the original whole is of great importance and are often culturally maintained. It is obvious to a bystander that a feeling of shame for it, or that it is something that should be repressed only to give priority to the ego alone is foreign to this frame of mind, and it is apparent that it is something that is imposed on it from the outside, from a world that has lost this connection. The ego has gone mad and tries to find this connection again. But it does not know where to go. So it tries to connect to everything, everywhere. This is where nature comes in. If we where to spend more time alone with earth we will discover her beauty and that she always listens and try to help out. When we begin to pay attention to her, the ego will no longer be alone, it will try to find its own relationship to the greater mind that arises in that encounter and approach it. This comes naturally if we grow up close to her. It is a connection we share with others to our inner companions and to the larger whole in which we are included as a growing part. This connection always shows itself to us in its own personal way. Nobody knows what it will look like because we do not know until we meet it. That’s why we always feel uncomfortable with people trying to decide for us what it is. Or in various ways trying to stop us from following its lead, regardless of their ego’s. Many of the conflicts we have and see around us have their beginnings in this.
Intellectual or psychological abuse of a child can also take the form of the child not perceiving that his or her’s ego is acknowledged in relation to its original whole because it cannot connect to an adult parent’s ego if that has been cut off from its psychic background. The child’s relationship to its own wholeness then gets distorted, and it learns not to attend to the feelings and insights that it conveys to the child. The child’s perception of himself through his developing ego is there, but it is completely dependent on the parents’ psychic environment. Through the different types of oppression of the interior embodiment that is transferred to the child. The abuse then contributes to a constant feeling of inadequacy in the child, and to the fact that it cannot rely on its own resources, or be able to use them to its own ability. Instead, the child compensates, and does everything in his power to suppress the relationship it has to the underlying whole that organizes the child’s experiences even in situations that are not connected to the relationship for the original abuse from the adult ego. What remains in the child then when it grows up, is an oversized ego that constantly goes beyond the function it must have, and with a constrained relationship to the psychic whole on which the child and later the adult person are dependent upon. This becomes an unknown end in itself for the ego, to constantly search for the lost connection it has to the repressed whole. This will later lead to intense conflicts in our personality between our inner whole and the exaggerated importance of the ego. This is most often transmitted to people around us and to external events that are compulsively created by us through the influence it has over our lives. This is the mental infection that affects us all and that we constantly, without end, pass on from generation to generation.
If I penetrate deep behind all cultural layers, behind all political, philosophical, scientific and metaphorical notions, into and behind all our stories, our impressions, ideas, images and visionary experiences, and observe them as events that are transformed and embodied within us in their purest and most untouched form, then these processes behind them, as when they are made conscious must be what is called psychology today. The underlying energy that carries them, studied in physics, is also that which is nature itself, the cosmic body of energy that interacts with us, and formulates itself within us, regardless of how we in a historic sense like to describe them. An energy that when it formulates and emerges is charged within us in a varying degrees of tension. Of course, I experience a kind of constant confusion around it, because everyone just like me tries to describe what this is with the same content that it produces. But there is also an experience of a higher order that assembles them and makes them go beyond what they are in themselves in the intermediate area that constitutes the space that exists between all that is. And then it becomes very important to understand how important our ego’s relationship is to consciousness in this context. Words as objects simply cannot do justice to the experience I have of the content received by my senses there.
This is a description of the journey the I or the “ego” have to embark on. For me, It has also contained many encounters with a bear, the raw uninhibited instincts that I encountered in my dreams. But the primordial whole, which the ego perceive itself as belonging to, is putting the ego under tremendous pressure along the way, and its relation is constantly becoming judged by how genuine that connection is to it. Using Sami terms and descriptions, makes it possible for me to describe the experience of how different levels of saivo or psychic motives behave, such as jabme-aimo, and routta-aimo when they enter our lives. They are as real in them as in the impressions we get of them as interpreted in psychological terms and descriptions. My reality appears in its own context beneath them regardless of the typological preference I use to describe them with. In themselves they constitutes an interface, and the personal surface to several levels of a growing experience and integration of meaning to our consciousness. But the raw first experience is still going to hit us as a violent psychic turbulence. A storm of mixed emotions and moods related to both people around us, to relatives and to ancestors living in our psychic background, as to psychic sources of an older more abstract and intense form of energy. Depending on the attitude of the ego, we might even end up in routta-aimo. I ended up there on several occasions. It is the realm of anxiety, emptiness and complete hopelessness where we really have to give up on how we look at ourselves and others. An intense psychic breakdown there forced me to change. Because saivo had to be thoroughly accepted to become a living reality. To become something that we are in which actively affects us. And there we have to meet Uksakka, the woman who makes us acknowledge her moods as ours. Which makes us see, and listen to our own and others’ integrity. We also have to meet Sarakka, she who makes us feel our inner cleavage, a split between the actual and psychical, and an emotional separation between the ego and the original whole it is in. Juksakka also enters with full force and demands us through her directness and unquestiability to be absoluteley genuine and stand up for the truth the whole conveys. Maderakka also appears in the experience of our second birth. She connects us physically to earth in a psychic symbiosis. Our inner person and companion begins to develop, to grow in the physical connection it has to nature in which this relation deepens. Maderattje also appears. He who is the very source of our descent, the primordial psychic image we have of us apart from any external authority, it is the context and pattern our origins has formed that makes us identify with what characterizes it in our charged visions. Suddenly, radien-giedde and radien-niejta becomes apparent here as the interaction we have with our psychic world. Radien-niejta, our psychic consciousness appears to us both as the one who creates and produces our inner being that leads us to the whole, and as saivo-niejta, our withdrawal, and disappearance into her psychic reality, and the content we experience in the abstract vastness of the night sky, of stars, planets, of the timeless cosmos itself and its boundless body conveyed to us by radien-akka. She who gives physical form to the underlying field of energy contained in everything, and to the original abstract forms that appears from the ever-recurring processes that are radien-attje. Radien-niejta leads us to our sense of a whole. We can meet it in many places in nature, as she intervenes in our life, such as the sources of power and places that where we are drawn to. In the mountains, by lakes and streams, in the forest, everywhere where nature itself attract us to them, often marked with unique and eye-catching features. This is where we enter Saivo, the psychic realm, and the Places that have an inherent power that our senses experience and communicate with. These power centers was once marked as sieidis. Our interaction with the experience of this totality is also referred to as meahcci or meahcci’s, it is the daily interactions we may have with them.
We find authoritarian men recurring over and over again throughout our Western history. For these men, when they have achieved everything they could possibly dream of, the only thing that remains in the end is the original abuse that their ego has experienced. It is then a matter of they in their adult roles and in leading positions can return to that connection within them which has once been broken, and which has driven them all the time. But instead of devoting themselves to re-establishing that contact in themselves, they act it out once again. In the worst case, they live out the abuse their early egos experienced in the loss of the embodied whole they were separated from because their parents suppressed it in relation to the young ego who identified with them, and who was thereby separated from its own interior background by their suppression of it. That distorted relationship to the psychic background was then transferred to the child and to the young man. In his life then, he will repeatedly act out the exaggerated role his ego has been given in relation to his inner whole. And he must constantly compensate for the initial loss in that role. Even though he might have achieved everything he has sought after. His mind will always come back to the original scar as he ends up behind the turbulence this have constantly arranged for him, and to the psychic void that awaits him there. This leaves him with a choice between reflecting on what has driven him so far, or creating a way to connect to the struggle that his ego is waging within him towards his original whole, transferred to external conditions. Such a man has no problem constantly destroying what he has built up, moving on and repeating it again. And if he is a leader on the world stage, he can even start a war. The experience we have of this, is the struggle we all carry within us att some time in our lives. But the scale of the damage this has done to us is almost impossible to fathom in its awfulness. Even during only one single generation.
In order for us to develop into humans or grow in any sense, we must seriously acknowledge both the phenomenological psychic background, which is the direct enlightenment we receive through the wordless processes that organize and structure our experiences, and at the same time also take into account our individual ability and personal history which spontaneously formulates us in substantial terms, and then also makes them realizable to us so that we can meet them and reflect on them in our lives, no matter what tools the ego uses as inspiration to be able to work with them. If not, we lose touch with our senses and become trapped in the definition of reality that the ego makes up. This in turn disconnects us from feeling involved in the greater context that influence us in our lives. This is also something we like to see in leaders around us so that we can trust the decisions they have to make in our place. Unfortunately, these qualities are seldom provided by our leaders as an example for us to trust, but we are left out in their uncertainty and confusion. If we grow up with it and it is conveyed to us by our parents, this confusion also becomes our own. We will not have access to the parts of us that in our relationship to ourselves put us together with others in a larger psychological context. We will lack a personal background that can safely convey our impressions, nor will we respect it in others. In the worst case, we feel completely disconnected from the psychological environment in which we live. Which also gives us a possible explanation for why our ego can so literally and devotedly identify with and follow, or detest people in leading positions.
I have come to a kind of understanding of how the ego works and creates hierarchies. When other parts of us, through our emotions and moods put our ego under pressure and we fail to pay attention to them because the ego’s first reaction is to try to control this experience and maintain order, since it undermine’s the ego’s special position and causes it to begin to oscillate between an omnipotent oppression of that which is conveyed by the whole, and that which it is absorbed by in the feeling of anxiety and self-pity coming from its loss of dominance, because it is through the flow of the senses that we are in contact with our original inner whole. But the ego sense itself as being this wholeness. Our ego experience doubt now and make us feel questioned “from the outside”, which is the inner whole it has distanced itself from. This is where the mindset of hierarchies come in that differs from a traditional or indigenous attitude. They always seem keen to maintain this connection. But in our absence of a wholeness the ego begins to try to arrange its value and meaning according to the “sense” it has of how it is perceived, and how it can control this inner contradiction that has arisen through its suppression of the original whole as it is conveyed through others. No other ego is then allowed to exist in itself, but must be subordinated to only one, its own. This in order for it to be able to protect itself against the intervention of its own experience of what this wholeness contains. The ego does not perceive that the doubt, the emotional moods it encounters come from within the sense of a whole that it is part of. That it cannot control it because it is outside of the ego’s reach. The ego exists inside it. It is bigger than the ego. The omnipotent ego therefore tries to bridge the sensed distrust from this grater whole by trying to prevent it from occurring in an environment that it can control. In this way, through an oppression of its surroundings in a mixed reality, it tries to absorb and control its doubts through others, and the feelings and moods that it perceives as threatening, to create an order for how this whole it is surrounded by should be allowed to be expressed. It tries to calibrate the other existing ego’s from what kind of independence they can be allowed to have, and position them in some kind of controlled relation to the uncertainty it experiences from its contact with the greater whole. Hierarchies are its way of systematizing what expressions they can be allowed to pass from them to be able to control what it perceives as threatening. The dominant ego must keep a distance from, and objectify the influence from our emotions and moods in order to maintain some kind of artificial relationship to the frightening original whole that exists in and around all of us, if its naive rulings and romantic dominance is to be maintained. But it cannot acknowledge the existence of other ego’s out of fear of losing its exaggerated significance and having its sensitivity exposed. The capriciousness of its defense will therefore be a psychic danger to the environment it oppresses, and from this emerges all kinds of distorted authority and disturbed followers. From small groups, and families, to large companies and countries. At its core, its about our psychic health, about the sense of feeling whole.
Once again we find a man who gathers his influence and self-proclaimed greatness behind patriotism and the sufferings of others. It’s about our male ego. About reinforcing it, because its total dominance in the sense of its control over our moods and emotional life is threatened. It will oscillate between an inflated sense of omnipotence and a sense of being constantly questioned by self-pity, and of an excessive need to control everything and everyone. It does not know that it is questioned from within. From our individual need of psychic birth. How many times can we allow this to happen to us before we understand what we are giving up on in ourselves. It is our lack of character, and the pain of psychic ignorance. That lack in ourselves which creates the leaders we get. It is what we neglect and fail to recognise in ourselves that we support in people and leaders around us. This is how we create our own sufferings. It is about our own reality. What we want it to look like. Is this it? The commitment to grow and mature falls heavily on each and every one of us and our conflicts reflect what we hide behind our naive ways of relating to our psychic reality, what we do not want to see, and what we force others to submit to in our place. How much suffering do we have to inflict on others and go through before we have had enough? Before we pay attention to our own psychic ignorence.
We come to a point in our lives, in our teens, where Sarakka calls out to us. She is also called the “woman divider”. She comes with a sense of separation, where our inner sense of the whole we have been in is separated from our outer life and forms our first experience of the whole we are in as something both of an individual experience, as a common calling, and a collective one. Our ego itself can no longer maintain it as part of our external physical reality. It must give it up and face it as an experience in itself, as an intervention and a requirement for participation, as psyche. The conflicts the ego creates are what happens to us when we do not find a way to go through with it. When we do not find the psychic courage to face Juksakka’s direct intensity and powerful natural authenticity. Because she absolutely demands it of us. Either we meet her terms or our ego goes to war with itself. We desperately need to put the bear inside of us at rest. In historic and psychic time this is the traditional ritual context where the bear hunt found its meaning. As a result of negotiating with our instincts it makes Maderattje visible to us as the source who provides us with our primordial psychic environment, beyond our fathers and external authorities, and maderakka embodies it as its relation to our life. As an extension of this process, radien-niejta appears as a psychic consciousness experienced both in the extent of her outer bright energetic aspect, as well as in her dark reclusive side as saivo-niejta. Her appearence connects us with our inner companion and its relationship to the original cosmic totality with all its living forms and elements of potential life. Something whose source makes itself felt within us at the same time as it is everywhere, in everything around us. A dream I had tells me about this; I am behind an electric fence that consists of two thick cables. Out of an sami hut made of earth, earthmother comes out in the sunrise and greets it with her arms in an angle, palms up. I cut the thick cables in the electric fence and step out on the other side. From a mountain side I see two people coming down towards me. I walk ahead to meet them. It’s a young couple. I show them my packing on the snowmobile trailer that I have. Some time has passed since I had this dream. But I now realize when some time has passed and I am writing this, that what this dream was tryng to show me, what it meant was that I still had some work to do with what my packing contained. But the couple who came to meet me were radien-niejta and radien-giedde.
People around me are images of what I imagine. I dress them with the experiences I have of my impressions. Just like dreams do without me as an intermediary. With dreams, it’s the other way around. They dress my experiences in the images that they form and transfer to me. In this sense, all there is, is images from our dreams in our daily life too. They warn us in our nightmares and present themselves in a greatly increased sense of psychic energy. If we stop listening to what we see in others, and what our dreams see in us, our connection to life get lost. This is what turn our lives into a nightmare. We get stuck in endless repetitions that makes us blind to both ourselves and others. We are lost in jabme-aimo, our personal unconscious world, and are overwhelmed by the intervention of saivo-niejta, the dark aspect of radien-niejta where we are not aware of her influence over us. If we completely ignore her trying to connect to us we get passed into routta-aimo, a psychic world of anxiety, hopelessness and despair where we, not knowing what is happening to us, are judged by our connection to radien-attje. The sense of wholeness we have within us and which at the same time also is what surrounds us. Radien-niejta is she who unites us with our inner companion, who show us what we are, and who connects us to the origin of psychic life and the constant emergence of creation. In this way she also unites us with our experience of our timeless origin, and a relationship to the constant rebirths of the personality of an ancestral instructor, and of what we call soul migration. She keeps within herself the experience of something resembling a soul in everything, a psychic symbiosis like a world-soul, which leads us to the fundamental all-encompassing elements behind all there is. It sounds overwhelming but it is an everyday experience. The difference between people is how we retell our experiences, if we seriously acknowledge this or not. For the most part, we just live it out in others through our expectations of them. In our personal conflicts. But we can also see it in the personal turbulence that lies behind what shapes our world events when they are reflected back to us in the most vivid way. But seen from our sense of a wholeness, with the synchronous logic of meahcci, usually in an abominable way. In ancient times, this was what the saivo teaching was all about.
It is really a personal social problem on a global scale to stand up for, live out or befriend what individuals, or individuals as groups or individuals as a society do not want to acknowledge and therefore reject. We constantly let others suffer for what our morality and its circumscription excludes, and what we like about ourselves reflected back to us by someone else to make us feel good about who we are. Which another person then must live up to in order to gain our personal appreciation and recognition. Which, of course is impossible. No matter how hard we or they try. Once entangled in it, we will always be caught up in the spinning of the righteous. No other than our own isolated ego is then allowed to exist in there because we want to include and control everyone else’s sphere of experience as well. We judge others only out of what our narrowing ego’s ideals may accept or exclude, no matter the circumstances, and we throw away that which is not allowed of us to “the other”. We deceive ourselves into believing that it is our I that is the sense we have of the whole that we are in and is projected onto us, but it is actually only a very small part of the experience that it conveys.
The Earth Father is the psychic relationship we have to a physical experience within us of an embodied metaphorical presence to Mother Earth, which is his relation to reality as an outer envelope with nature as his clothing. They are the ones who together transfer a psychic presence into a physical feeling. Without them, we could not have a relationship with the world. It would only appear as a continuous stream of observations without consciousness or meaning to us. No ego or I would ever exist without this relation. Existence would not be felt or experienced by anything. Nothing would ever be related to anything else. Everything would just be something in itself without any connection to anything. Our existence would lack content and only be appearance and witnessing. There could not be a sense of an expanse above this either. As when we look up to the vastness of the cosmic mother, to she who is the deep sense of the night sky and the conception of its immeasurable content. Of her spouse, the source of all the energy that forms into matter and make each living a “thing”, a psychic image of the unimaginable cosmic background, which they transform into this life as we know it.
Reality is for the most part experienced and its energy exercises an interaction with what it is embodied by. With biology. Something that the medical world can only influence and suppress but never understand. We cannot exclusively meet and treat all experiences medically. By “medicalism” we will never understand its content or work through its significance.
I have always been reserved towards extroverted people because it is also something that was forced on me early in my life. Except for the fact that it was also undeveloped, and my reservation lay in my fear of how I should approach it. I also found my disbelief in the fact that it was something that was exclusively recognized in my larger environment, transferred to, and sensed by me in my early teens. Which forced me to suppress the processes that I naturally had within me. That certainly contributed to my mistrust, as such a one-way relationship did not reflect my experiences at all. Suddenly I should just accept that what I was, was a measurable, testable and statistically quantifiable being, constantly explained by its interpretations and conceptually defined by the amount of its followers. What I was inside me suddenly became something that had nothing to do with my external relationship to others and to my life. For a while, I experienced it so intensely that it felt like psychic torture. Like I was in rota-aimo, tartaros, the land of the lost, or in hell as the official belief or imaging describes it. But I was not a believer. That was my actual reality. Where I was and where everyone else is if they loose touch with our internal processes on the road of development, and with the one that grows within us. My inner center and its sense of a totality didn’t count for nothing and my need to be able to formulate that and be in it just grew as my inner conversation increasingly became stronger, but without the outer anchoring it needed. The dominant extrovert approach did not reach me. It thought it could describe me from within but had no relation to what that was. I did not recognize myself in the concepts that was meant to describe its relation to my reality, and give me a way to formulate my experiences as I went along with my life. Instead it went into a full stop. Into psychic torture. My interior and extraversion did not correspond to one another. Instead it disconnected me from myself. It seemed to me that I was supposed to ignore the process going on inside me. Which was something that I saw all around me, and something I recognized in people even if they ignored it in favor of an outwardly extraverted presence. I listened to another voice, and received my guidance from both the living and the dead there, which knowledge meant something in relation to what was happening to me, and lay before me in that work. It was a living relationship I had between my consciousness and my inner person on several levels. I had another psychic depth that I was born with that I tried to transform into my life but as an extrovert’s concept of the psyche, and the experience of what this extraverted reality was, I was dumbfounded of what my own personal settings were. As I mentioned above, psychic terror, rota-aimo, or hell, better describes this experience, when one has lost the connections to what appears as that reality between myself and others. On the one hand, it is about being able to be that with others, with someone who knows how horrible it is to be in it and has been going through it by themselves and respects it without taking its underlying importance out of it. We have a connection to each other here. This “hell” is a shared experience of the same psychic realm where we got lost. Where we get stuck. We have a relationship with others here, but without being able to carry it for anyone, or let what this is in ourselves be worn by them. We share it with each other. But we cannot be it. The raw psychic forces that affect us here are something we are all a part of. How we describe it is our own experience, our own background, and it has its own language. We cannot formulate for others what they have to find out for themselves, that at some time as we walk into life we get lost. And we cannot fight it by denying our extraverted or psychic needs and make them an external struggle that others will suffer for us. Our struggle is within us, and its attitude is our reality. If I blame or get completely absorbed by someone, it’s because I did not pay attention to that human quality in myself. I transfer my demons to others, for them to work it out in their hell instead. They become my own interior inter-subjective trash can. We even call it love when someone accepts being absorbed by us. But they are also carriers of our whole set of extraverted needs or of its opposite, the interior psychic qualities that we pass on to others to fulfill for us so that we can escape the full weight of our metaphorical reality. The sum of my experiences leads to a kind of duality. On the one hand, there is no externally established form that can in a consistent way explain what it is I experience. It feels more practical, close to nature and even ceremonial and has little or nothing at all to do with what psychology in a medical sense use as a substitute practice here. That’s hell. Why take psychopharmaceuticals in hell if you are already there. Hell do not disappear. Hell is still hell, a psychic realm and we are still soaked in it. We only get anesthetized, which is why many self-medicate with alcohol. On the other hand, I know exactly what the experience or process is since it is its own full explanation, even if the words I am trying to use does not agree with what is widely acknowledged. But I have found that, what C G Jung has accomplished and implemented in his own words and for his own part, is the closest I can come with my experiences and what is called psychology today. It still leaves my experiences to me. For me to meet and work with as my own reality, and with my own words. Not pills, or terms and concepts that lack meaning that are shoved down my throat that would only further clog my senses. I’m not a psychologist, I am just a person with senses who needs the metaphorical background that shape and color my existence. It’s about meaning for me, not just knowledge as an end in itself. A straightforward example; we all know about romantic love and our sexuality as its physical or “material” side. Romantic love is what gives meaning to our sexuality from within. Rota aimo, or hell, is the metaphorical meaning of the realm of nothingness, hopelessness and despair. The terrible mental suffering that exists behind our extraverted attitude as its own reality when we loose the connection to our inner being’s experience of itself through us.
We can expose ourselves to, endure, and go through almost anything in our quest to strive for a recognition of what we are, if we are not given the opportunity to learn how we can go about to experience it in its original sense. Most often we will move it out of its imaginal context within us, and transform it to an external achievement where we are trying to achieve the impossible. Which is something we need to do when we grow up and got to establish a point of reference in ourselves. But as we get older it is not about a quest for the kind of satisfaction that is more about trying to correspond to what something’s or someone elses external vision is, than our own relationship to how we experience it in ourselves. Our heroism, or psychic instinct becomes obscured without its own reality and a connection to its own true source. The individual quest gets mixed up with our external social presence, and our need for reflection, mental integrity, insight and self-esteem disappears in a never-ending social repetitive circle. We commonly train ourselves in relation to an external parent or role model, who may appear to us as the procedural structure for what we are trying to achieve. In this way, both our quest for social recognition, and our individual affirmation, gets united in the psychic energy for which our hero image becomes a vessel. In it arises a separation of the previously undissolved compound of these primordial psychic forms. Its original underlying whole and its mediator are perceived in the form of him as a guiding principle. In a Sami context, they are radien-attje, radien-giedde and the authority we sense in the powers the invisible world has over us. Which is first experienced as a paternal principle, an instinctive and instructive gut feeling of a psychic energy that involves us in the transformation of what lies behind everything that exists. They become united in a single coherent endeavor whose energy is experienced by us in how we look at, and try to take part in the powers our heroes generates. In Christianity we find this in the concept of the Father, the Son and the Holy Spirit. Where the paternal part never got properly separated from the others and became distorted. But to do so is to take the last step out of a kind of psychic misconfiguration. We seek to become our true instinct, convey it and formulate it in the image of our achievements, in the energy that the hero provides us with and which, then direct us to the source. To our instinctive recognition of what heroism means for us in relation to our nature/animal world, to other people, and to the meaning of how it makes us parts of its underlying cosmic energy and wholeness. It is the energy in the hero figure who in our collective pursuit of this wholeness also contains all of them.
We live in a world engrossed in an economy governed by our companies and banks in their pursuit of a kind of consciousness whose spontaneous instinct could generate commercial benefit. But we have forgotten that the source of our consciousness is created from our personal interaction to another original sense of whole connecting us to it from within our experience of it. Something we cannot own or control. It has to be developed, which becomes clear in that it first appears in relation to an instinct in communication with a context which is beyond the personal in an existential sense. This is the “asset” we are really looking for. But it is surrounded by difficulties that we have to go through as individuals first. Alone and for ourselves. Apart from the influence of anyone or anything external in a worldly sense. Without this, we will lack moral integrity and be exposed to psychological issues. I also imagine that the decrease in innovative abilities after a certain age is due to the fact that personal psychic growth has stopped or stagnated. We have blocked ourselves from our world of psychologically meaningful instincts by not attending to them. So instead we try to squeeze water out of stone. We become superficial and prone to defence instead of uniting our growth and development with where the interconnectedness of our gut instincts and vision occurs.
The physicist John Wheeler said: “Reality consists of information created by observation, and this observation must be made by something conscious.” Who, or what, this observer is, and what it was that left the information to his consciousness is not so obvious. But it informs us that nothing exists without being observed. Reality creates itself from energy as it transforms information into embodied matter. He referred to this exclusively in a material sense. As a scientist, he was the one who came up with the concept of black holes, and he is trying to verify himself as the observer of the information that his consciousness received. But if we trace this information back to the source where it was first generated, it becomes a personal instinct, perceived by a consciousness that has formulated its personal relationship to something else, a kind of second center that grows by itself from the enveloping whole of which all life is a part. A kind of benign energy that flows through everything and that maintains the physical world in a constant creation act, and who transforms its psychic energy into tangible reality in all kinds relationships to life that is beeing formulated by any observer of it. Wheeler could also have formulated that himself. But the source of the information that came to be formulated within him was probably not part of his consciousness. At least it was never mentioned as part of his discovery. What I am trying to say is that we have a relationship with a second center that assists our consciousness with information that generates what we perceive as existence. In sami that source is called radien-attje. It was not a divinity, but the living source of the background information that grows in all life.
We are all both individually and together part of an overall psychic whole that we interpret and try to describe by cultural means. This common background in which we also constitute the content together with the sources of origin that forms our individual experiences of it, and which together with our external senses make out how we imagine it and, when we meet others, creates a kind of innocent incongruence that is usually due to personal differences seen against this common background. It is usually not due to the raw psychic experience and the influence this extensive psychic whole has in its individual parts on us. For how we interpret them is personal. The difference lies rather in how we both individually and together with others, choose to describe them through how we experience its parts. The psyche is not only the parts of something we experience, it is also something we are in. We have created societies, but that is not what makes us civilized. Problems arise when we think that we are either the whole of this background, or identify with some of its parts that exert their influence on us because we then exclude others’ relationship to the individual influence it has on them, we then try to replace their description with our own of how the parts of that reality are experienced in the overall psychic context. We can easily put it this way; the pain and friction we experience in the struggle within us becomes the struggle we wage through others. We are waging a war against the psychic whole we are all in with the parts that make it up and we are all involved in and affected by.