outside of the perfectionistic standards that makes us feel foolish

In the beginning, we are as permissive to ourselves as our surroundings allow us in their limitation of themselves, which is what creates a cohesive personality for them that will then constitute the circumscription that determines how we relate to our inner parental couple. In the symbolic language of the Sami, Maderattje and the psychic flow of consciousness he refer us to, embodied by our fathers, as the spontaneous thought that is our within in all of that which is in the without, and Maderakka, the mediating function she has to the Great Mother, our physical communion with nature of which we are a part that is experienced through her. For our own sake, as we develop our inner person towards them we will do almost anything to get around that first restriction of ourselves, to find that background our inner parent figures convey to us. Which many of our biological parents, for various reasons, learned to protect themselves from by formalized collective behavior. But it also means that we learn not to listen to the voice of our individual conscience. So we end up in a world of opposites. Where we, through our ego roles, try to find a personally composed whole. We make ourselves important, authoritative, know-it-alls, excessively caring and irreplaceable, even martyrs in the artificial personalities we create for ourselves. All because we, with our relation to the inner person, in Sami Radien-giedde and Radien-neita, seek real and genuine relationships with both people around us, our physical connection to earth, and with the inner figures that formulates the psychic reference that is the basis for how we relate to each other. Something our false, or substitute ego related personalities cannot achieve for us. Instead, it makes us feel ashamed of what feels authentic to us, and a sense of being wrong to allow ourselves to be driven in part by the forces acting on us in the flow of the constant psychic energy that surrounds us and in which we live all the time. We are really capable of doing almost anything to recreate that all-encompassing sense of primal affirmation that we experienced from everyone at the beginning of our early relationships with the outside world. If we don’t succeed, because we mix the person within with a substitute without in a material sense. We fall back into the roles we have developed as a compensation for our original inner connection, and we then conflate our intersubjective relationships with the behaviors and attitudes we created in our adaptation to them.

the stressed and overworked psychic dance of collective life

We can really share the experience of that creativity and independence Radien-Neita radiates with women, she who we associate with the female inner person developing as a second part of ourselves, together with the feeling of the spacy embrace of nature, the embodied earth in Rahdienakka, the Great Mother, who are brutally disposed of by a distorted and sadistic perception of what Maderattje and our personal relation to the impulse of psychic reflection, and spontaneously obtained knowledge is in Rahdienattje. Imparted to us by Radien-giedde, our inner herald or masculine messenger. The distorsion of them often leads to an external life situation where we compulsively get overworked to exhaustion, and personally try to awake their favors in partners, coworkers and friends we feel to be totally absent in a psychic sense; we fantasize to be needed, valued and rewarded by them, and could not therefore, give up the enslavement this implies. Instead, our relations to them are sought omnipotently to redeem ourselves from the image we have put on our fathers as Maderattje, and in the same way as we have done before, we try to redeem our fathers from this image as sons and daughters. We do it in the same way that we once tried to reach our parents by differentiating between them and our inner parental figures, and what they convey to us. We unknowingly try to do the same thing over and over again in our personal life until we acknowledge the ulterior psychic structure to which they refer us. It is the intersubjective forms of energy making their inner workings a reality. What Maderattje do. But mixed up with people around us.

dissolving the union between the person and the situation

Psychic participation occurs to me when I know I am making realities out of concepts. When I admit that my conceptualizing is nothing but my imagination, and products of my feelings or of my intellect. When these abstractions or analogies are not supported by any physical phenomena. When the person and the situation are not inseparable but two separate things and I accept the fact that we are all references to an objective experience beyond that, out of which we make the intangible tangible. That there are timeless events influencing us from beyond space and time whose properties are recognized only by how they are transformed into matter. In the essence of our abstraction where their origins are experienced as an embodied power of intensity. Mediated to us by the person we are in the within, behind the without. This is how I come to sound when I get rid of all the symbolic impressions I have that formulates me and my inner world. When nothing remains of the living conditions that my psyche pictures for me. Which makes me part of it as it creates meaning. Its sounds good but it doesn’t contain anything. Just words. Because I am also something else. Something between the person and the situation. Something that the character behind my words use as a compromise to a one-sided collective mind of a society, as a bridge for me to itself. And to others like me.

to find our sense of guilt in half of what we see of ourselves in others

The most common way to attend to our within in the without, the symbolic person, our ovdasas or out-of-body experience, its immaterial presence, and the psychic and emotional reference we have to ourselves and others, is to covertly express our relationship to it through some form of socially accepted behavior. Although this collective’s behavior may go against our personal structure of psychic life, our moral principles as human beings and completely neglect the care of others and those who need it most. It is still something we do to satisfy our need for a relationship with the other within us for a greater cause or for an ideal. By believing that opposites disappear through righteousness and not through the morality that arises in relation to our inner person. We try to hide the fact that we have lost what we are between us and ourselves by trying with our anguished need of ourselves to regain the relationship we have with that which lies beyond the ego by force through others. Which breaks and splits us up. Some of us in there is driven mad by neglecting this relation. By its persistent and violent attempts to draw our attention to itself. Others become evil. This is what makes it so painful to come to terms with. That some of us have commited themselves to be ignorant of its influence on us, and make people follow them as their example. As if they did not have their own relationship to their own inner being. This evil is part of what we are. We can’t pretend it isn’t there to make it go away. Our indifference just pass it on to others to sort it out for us. It is something that those who have fallen for it, and those who take advantage of it, must find out for themselves by the hell of contradictions and opposites. Or by the hands of those who have had the strength within them to stand up to its assault on our mind. Not by those who pretend that the intersubjective object of our psychic reflection does not exist.

the earth and mind as body is at the heart of all existence

When I am thinking of those around me they are part of that flow of the mind that I am part of as they are thinking of me, or that place within the without, where that part of me coexist with them. This is Saivo and Japmeaimo in Sami, and it implies to me that we are all part of a psychic and emotional flow which we are contained in together also with those who came before us. They are living enteties that affect us from there all the time, our inner psychic reference together with other’s. But also our Grand mothers, Grand fathers, Greatgrand fathers and Greatgrand mothers, and so on further back, way beyond my historical recollection of people. They are all there. Both living and dead. Recognised or not, they are there. But there are also objective psychic influences that has always been there too. Which has influenced my ancestors in a way that leads to how I have come to relate to them. And if we dont pay attention to that we tend to repeat ourselves. Which we also do if we make them a sacrament instead of respecting them in our living relation to their influence on us. I think this is one of the greatest misconceptions we have of ourselves. When we deny ourselves the reality of our psychic and emotional references in relation to each other and to Nature, the living mind of the earth around us. To be with others between us and ourselves too.

Of course I can also use more technical and academic terms like, the unconscious and the personal unconscious and so on, but a strictly scientific mindset, focusing on the actual in a material sense only, tends to exclude the personal experiences I have of myself in an objective sense. They do not go well with, and do not describe my impressions. I would have to exclude the psychic and emotional references I have behind them. To what they consist of. I trust the many grand theorists who are so well suited to do that sort of thing, I’m just not one of them. I was made in a different way.

the symbiotical illusion of our habitual demandingness and arrogance

When our psychic identity or intersubjective personality has been forced to take care of our parents’ expectations that arose in relation to the visualization they have of their inner figure, we have to create artificial abilities for ourselves to replace the relation we have to our own in order to be able to cover and live up to their psychic reflection and mask our own to meet that character. In young adults it turns into a distorted perception of the connection we have to the symbolic person as a bodily vessel for our own experiences, and later in life we become conscious about this when we don’t feel authentic in relation to ourselves, and in the discomfort this confusion creates in our relationships. Especially in our early relationships since it is our developing outer reflection of an inner fact. Behind it is our repressed symbolic vessel, the embodied figure that is our connection to our body-self identity. But in a distorted form of psychic reflection and emotional needs, that by compensation demands to be served by others in quite an arrogant and greedy form of an unvoiced assumption, where other people around us have to compensate for our submission to their collective needs. As a kind of imperious justice for its service to the collective to which we have conformed ourselves. For which our parents abandoned their reality of psychic reflection. Which also means that we early on learn to communicate with ourselves through others and divide our world into opposites, between us and them, and divide that into good and bad. Instead of affirming the psychic root we share not only with others, but with all life as part of how it unfolds, by us participating in the conversation with its interior. We let others dictate our relationship to ourselves. To the other we have inside. We turn into lackeys and become dangerous to others because we are no longer related to our human form. We have no personal connection to what we are. We can shape ourselves to be politically correct, into leaders at different levels, or we can follow them in their deeds. But the relationship we have between us is ultimately determined by our relationship with the one we have within us, our inner doppelganger. Without it we feel disconnected from the interior person, or out of body experience of our self. This kind of double of which we are an extension. Often blaming others for our common distortion of the connection we have between us and ourselves, and its relation to what it means to us in relation to the within in the without. It is by acknowledging this reality within us that we have to realize that the world is at least partially evil. I think much of the materialistic mind, it’s arrogance and its greed that we encounter both in ourselves and in people around us in our societies today have its origins here. Regardless then of the fact that we constantly try to reconnect to the person we have within us through each other, and the unexpressed demandingness this creates between us. Today, we miss being introduced by someone to a psychic structure that allows us to maintain and develop the relationship we have with our inner person. This is why our aggressions often confuse the relationship we have between us and ourselves, with the one we have adapted to, that is, the one mediated by our collective’s need for its relationship to what we have lost in our inner conversation.

the encounter with interpersonal relationships

My sense of a body-self identity and integrity is both a real and a symbolic possession of my person, my symbolic person being a visualization in the form of an ovdasas, the Sami interior person or out of body experience of our self. A kind of double or inner interlocutor, of which I am a representative. Someone we approach and assimilate through psychic and symbolic reflection. Omit the symbolic reflection and we lose the vessel for our being. Something that is experienced as a psychic weight by our surroundings because we tend to lose our integrity and place the inner person in everything around us without realizing that we are doing it. If I do not pay attention to him, he appears as an unspoken desire or as a palpable visualisation, a requiring without expression that is obvious to everyone else but me. He then begins to act independently of me and on my behalf. Without me being fully aware of his deeds. Which some of them always are because he is also the forerunner of the whole and transfers its influence to us from itself through him. But apart from that he is also the one we intersubjectively share with others. He is that within us that is placed between us and ourselves. Without him there is no us, and transferred as a demand, as something we use to replace what he is to someone else, there is no I. We would live an undeveloped emotional and symbolic relationship with nature and with those around us. This is where the whirlwind of guilt, blame and anxiety creates psychic imbalances that makes us go crazy comes from. Where we get dragged into the underworld of insecurity and psychic sufferings. To Ruotta-aimo. Also, we cannot just throw people into it, as if it will somehow take care of itself. Or leave young people to face it alone without being made aware of the mutual consequences that encounter has for them. It will just be incredibly confusing, and sensed as a desolate and remote place, a nothingness, which will just make them feel deserted. We need an introduction based on our own experiences to the references that arise in our personal symbolic vessel, for what emerges there. Because if we are not ready for it, or if it is forced, we cannot receive the impressions our senses and emotions convey to us. They become too powerful for us and we cannot transform it into an emotional and symbolic encounter with Nature, the cosmic night, with animals, and other people.

we are what lives in everything, that keeps everything separate and yet together

We can try to live our lives by learning things by heart only and then exclusively work on having relations based on our understanding of the connections we have of  the things that we have learned. Obviously this will not work out well. Understanding without experiencing what it is that mutually affects us and make us interact with each other from behind the ego do not connect us to one another.  It is only half a life. We are constantly objects to the experience of our relationship to nature, to the one we have to earth, to darkness, the sky, the parent figures, the sun, the cosmic night, the constant return of everything, to people and the animals around us. Many of which we are directly connected. If we do not develop our personal relationship to this through how we experience those relationships, then we have no real contact with our physical existence as a vessel for our experiences. We have no personal relation to what they are. We can put them into words and we can say what we know about them. But we have not developed any relationship to the phenomenology of what is in there, between us and them. What it can mean for us to be in a context where our significance lies in how we are mutually affected by the psychological processes that arise there, powers that come into existence from beyond our rational control. One such raw power is what we experienced in guilt, blame and anxiety. Most people think they are of separate origin, but they are not, and we can find the consequences of that in our daily lives, in the world around us, since they arises from the relationship we have to to our senses. To what they convey to us. It is perhaps the most basic experience we have of our common pre-human past, and the forces that act on us from there. If ignored and is without a traditional reference of some kind.

a part of our psychic nature we cannot control

The feeling of being a victim, which makes us cling to role playing, to act on our gameface, and sacrifice us in the encounter we have with the one within us who is giving us the violent feeling of guilt and anxiety also experienced as blame, when he comes from others’ relationship to him in our psychic reality, has a purpose. That purpose is that he makes us individually reconciling, so that we can enter into a social psychological context with others without losing our integrity or ignoring them. It affects us all as a completely independent psychic phenomenon, and that means that we should not submit to accusations that come from others’ ignorance of him as fools and turn ourselves into innocent lambs. He is a psychic force and affects us in a way that prevents us from going beyond our selves, or stop listening to the raw powers that influence us, which express our natural impulses and “personal” psychic qualities. If we don’t, we will immediately experience his immense influence which, when he becomes present in this way, is sensed as anxiety. As long as we are true to ourselves, he is just close. But if we turn ourselves into lambs or become passively aggressive, that is, not recognizing and making the objective  psyche count, we can trust that he will flood us with the full power of what guilt and anxiety means, as he immediately brings us into his field of influence. The atonement is in acknowledging his existence. Pay attention to, and continue our inner conversation with him. He supports us when we are spontaneous and express ourselves genuinely on our own personal terms. He kind of leads us to those within us who make us express the qualities we have there, and pay attention to what their potency means to us. In Sami his name is Ruotta. His kingdom is Ruotta-aimo. With him, everyone who does not listen ends up in darkness and violent anxiety and pain. Which happens when we ignore our psychic reflection, and does not respect his role and immediate psychic presence. We can choose to characterize it as mere anxiety, but it will tells us nothing about what it is we experience. Or how we can respond to the carrying feeling we have of being a victim of its power, since we are facing something that is far more powerful than the ego. Denying it does not change that relationship. Or any clinical description thereof. Nor to aggressively assert our independence because it is just something that makes us immune to what we really feel and insensitive to more authentic human relationships. Our feeling of being excluded from our mental context only intensifies. As does self-medication with alcohol and drugs, or the use of psychotropic drugs. None of this will make him disappear either. We can only let him be and reconcile ourselves to the idea that there are forces acting on us in this way, and they are much more powerful than we are, and it is not up to us to act in their place. But by acknowledging his influence on us. By having an open mind, and having an inner conversation with him, we are reconciled to its power, and we can allow ourselves to be inspired by him. To unleash our spontaneity on our own terms, and let the raw forces that operate within us lead us. It may sound like an easy thing to say, but to be part of and go through it is something completely different, in reality these are really quite violent and hellish psychic trials.

nature shows us a psyche in bondage

We are all part of the whole that our psychic person grows out of with our active participation. Each of us is a personal expression of it, and our relationship to it reflects a unique experience of what it is. How we relate to it also reflects our relationship with it in others. To nature and to how we let its influence in our conversation with it show us the way. If we allow ourselves to relate to it. Most often, based on what is of general and recognized value, and on cultural norms, we live in a one-sided approach to ourselves where we have learned to ignore this part of us, and we do not allow ourselves to have a living intersubjective relationship to it with our environment. Which make us lack a basic affiliation with life. Over time, this shortening of ourselves that we simultaneously create in others, will grow into a conflict. Either because we ourselves provoke it, or because it arises as a defence to the reaction our own one-sidedness extort in people around us. In any case, the absence of the psychic reflection we need throws us out of the wholeness we are all a unique expression of and descend from, and it creates an incredible pain and anxiety in those who want to come to terms with it as they try to endure it. This is what the Sami saivo doctrine is about. About the reverence for the whole within us that we reciprocally share with everything else. All the time. The most obvious thing about our psychic reflection is how distorted our inner conversation has become. According to an older way of thinking, it was a conversation with an ancestor in his presence to the living. A kind of psychic inner resurrection and support for the qualities that characterized him or her that were awakened to assist a contemporary need. Today we generally just describe them as different personal traits. But not what the urge is to be what they are.

the sub-celestial imagination above the atmosphere

For as long as I can remember, I have been fascinated by Orion’s belt. Since it always points to the sunrise those stars were the most obvious ones for me to refer to. Polaris and its axis was a given because of Christmas and Midsummer’s Eve. The polar night and the midnight sun. It has always been related to creation, to consciousness as a separation,  and existence itself. Of corporeal belonging. But Orion’s belt was also up there, I registered it in the evenings, nights and early mornings without really thinking anything further about it. So one night it struck me after I pointed out its significance for my grandson. They are the ailekes-olmak, the three Sami celestial beings who always herald the sun, the arrival of light. Out of respect for them, for what they were, in traditional time they were noticed for three days, ending with Sunday, the day of the sun. In this way, the sun, the light, the light of consciousness were connected with warmth, energy, spontaneously obtained understanding, and the constantly recurring flow of life in a way that makes us feel directly involved in it. It was never about the composition of the stars. About the details of the sun and the photosynthesis. Just about day and night. About psychic sleep, and it’s relation to our living conditions. We know through them when the great darkness dissipates, when the return of the light and the world emerges from the unknown. From the great bottomless depths of the cosmic night. Something that city life, artificial climate, street lighting, sidewalks and paved roads obscure for us. We tend to forget the connection we have to the fact that the night sky orbits the North Star axis*, as much as we orbit the sun, that the sun moves to its highest and lowest position over the course of a year. That is, the winter and summer solstice. It is the sun that creates our light in the cosmic night. In the vast space of the unknown and in our unconscious sleep. The celestial objects we can see in the bottomless depths from which everything arises also point to patterns that have practical consequences for us if we consciously pay attention to them. Consciousness is our dawn, the light our psychic reflection creates from the impact it have on us. Without the sun, we would be eternally engulfed by the cosmic night. To psychic sleep. That is why we are the people of the sun.

My grandson expressed this in a child’s unconditional way when we talked about the night sky last winter, when we where lying in the snow and I asked him about what he thought was out there? ” -Everything I do not know”, was his immediate and lightning fast answer.

*Where I come from, the north of Sweden.


The transpersonal psychic qualities behind our inner parents

There is a kind of open conflict within us between the collective voice and the directions we get and refer to from within. On the one hand, they arise in our inner parent figures because when they are seen through our physical parents, they are characterized by how they mediated the collective approach they had to life. But behind them is also our raw psychic reality.  Its messages as they are supplied to us individually beyond the ego, and which is what creates the perceptions that somehow already exist within us. They are also the transpersonal experiences we have of the powers that we relate to beyond them. When it arises from our dichotomy and opens us up to an intersubjective and complementary approach to the collective mindset, we also see that our parent figures lead us beyond this to a deeper understanding of the psychic processes we are involved in. And to the background of which they are a part that in itself determines the structure our parents where also trying to come to terms with. Through this we get a different way of relating to life as a whole in contrast to the fragmentation a one-sided collective relates to. For some reason, much older traditional and animistic motifs spontaneously appear here in both our dreams, in our imaginations and daily visions. All of which both transforms, and renews our way of looking at the life in which we are  involved. In Sami, these parent figures who connects us beyond our physical parents are called Maderattje and Maderakka.

the pseudo or “victim-ego” is a container for our shame

Having a connection between us and ourselves also means having a sense of morality. Not as a word or a concept, or an intellectual thing. Its the raw experience of it. Either you have it or you don’t. Indigenous peoples still in contact with their traditions knows exactly what I am referring to. When we are young adults we come to a psychic crossroad where we have to develop double standards for our psychic equilibrium. We have to come to terms with what we sense is morally right and with our victim-ego as a by-product of our society if we somehow want to align to it. Because coming from the victim-ego is all kinds of resistance to the supression of our connection between us and our selves together with our parental related rebellion as a split occurs in our connection between them and our inner parent figures. If we succumb to it, there is also psychic illness, substance abuse and alcoholism. Some people just can’t cope with giving up on this relation to the within in the without. And they won’t take position against it from the point of view of the superego and suppress the relationship they have to this psychic space. Because it also means that we have to ignore being affected by what we have suffered when we are exposed to it from people around us. Which in turn inhibits the receptivity of our senses to Nature and human relationships. We may seize brief moments of this connection as a kind of temporary relief when we choose side for those who do to others what has also been done to us. By doing what they do, it can almost make us accept ourselves. So we hide our own shame and guilt of what is done to us in other people by no longer listening to what is going on between us and ourselves. Instead, we defend our victim ego by joining the attacks on others who must endure this psychological abuse in a vengeful way. Above all we may notice it in our society in how little people are able to let the other man’s argument count.

the feeling of being an outcast in our own senses

It is easy to abandon the relationship we have between us and ourselves for opinions that make us feel that we belong to something. But it is something which without us noticing it will also be what evict us out of our reality and separate us from the connection we have within us to our own psychic reality and the figures we meet there. Which is also the ones that make us feel authentic. By taking side against our own connection between us and ourself we try to become aligned with the generally accepted morality and customs. By choosing side against the discourse within us, with the general alignment of opinion, we may imagine that we do belong to something, even if it is the side that distorts our original impressions, just to reconcile ourselves with the psychic abuse we have been and are subjected to. We even begin to say and do things that we do not agree with. “They put me up to it”, “I did what everyone else did”, I just followed the party line”, “Its the way “it” works”. Parts that stand for the whole becomes our standard. But we go along with it anyway because we no longer have a personal relation to our own voice. We have chosen to join the attitude that once was the one that pushed us out of our own relation to ourselves. An attitude that made us feel ashamed of listening to what the feeling of being authentic was saying to us, of what it’s relation to our life meant. So it is easy to begin to have an attitude towards nature and people that is not personal. It is just an opinion that is part of the belonging we have attached us to, since we have lost our connection to what we are. We may also feel guilty for having abandon it, and we defend this attitude to avoid the shame this has created within us. Many of us dont even know that a personal relation to both people and to people as part of a society is one and the same thing. Instead we treat them like the separation it is to us, as a conviction apart from our connection between us and ourselves, as something that defend us from the shame our guilt of abandoning ourselves have put us in.

another way of looking at femininity with the Sami Akka’s

When we experience our second birth and Uksakka shows up as our sense of a threshold, as a psychic atmosphere we can touch that surrounds us, we also meet Sarakka. She who conveys our inner division and make us experience our inner person, the human being we develop within us, together with Radien-gieddte and Radien-neita. She brings the essence of all beings to Maderakka to be embodied by her. Because all people were considered to be girls until Juksakka took upon her to discerned the psychic quality that was the separating force in us. Juksakka was responsible for separating Maderakka, the primordial woman from the physical mother and make her visible to us. Along with our counter-sexual qualities that her power violently forced us to face and develop. The meeting with her made the psychological demands that turns boys into men, and girls into women. She also reveals the psychic form of influence Maderattje has on us by our fathers, because Maderattje introduce us to the relationship we have to an even greater inspirational background of life. To Radien-attje, who appears as an ordering field from where all the primordial forms of energy of all beings are kept. Something that Radien-akka embodied in a sense of the greater whole of Maderakka as the mother of all physical life. To be part of this kind of experience which seems to arise in our minds out of nothing, as the content that is the within in the without, and is our psychological reflection beyond the ego, is to go through a call from life to a maturation process as old as life itself. If we do not meet with it, it will appear to us only as a distant feeling of a lost perfect wholeness. A longing for something else, and the experience that once made such a strong impression on us in our childhood. Something we will look for everywhere. In things and people around us, as part of material knowledge, something which is not to be found there, but as a relationship to life itself. If we persist, we just make an endless repetition of it. Something we constantly have to get out of.

we take our form as a result of the relations we have with the psychic underworld

Contrary to what many believes Jabmeakka is not some queen of the dead. She is part of a duality as the dark aspect of Maderakka. Dark in this sense means that she is more of a caretaker of those living or dead who is in the eternal psychic sleep. It is Radien-giedte’s role, like a companion to her in this relation, together with the dual aspect of Radien-neita/Saivo-neita to bring us out of Jabmeaimo, out of this psychic sleep. Away from the company of the dead to be brought back to the world of the living. This dual aspect of Radien-neita/Saivo-neita contains both the emerging or unborn potential of life and the life of those who for various reasons have ended up in Jabmeaimo. This is very much like a kind of re-establishment of the connection we have between us and our selves. Of psychic reflection. It brings us back to earth. To Maderakka and to our relation to a greater whole in Radien-akka as an ongoing relationship between us and our deepest and most authentic experiences. If we replace the Sami words with contemporary terms from analytical psychology, it will be the same processes but with different names. The experience is the same, but how we choose to refer to them when we share that reality differs both in relation to where we are, and when we do it in time. Each time has its own way of choosing how we should look at the relationship we have to our psychic reflection.

the worldly nature of the imaginary self “axis”

Two things happen for sure if we are not aware of the relationship we have between us and ourselves. Between Radien-gieddte/Radien-neita and Rádienáhttje. Because we will replace it with what our collective places there instead. With what is of general and recognized value. Not with what this connection means to us personally. We will either take the side of this outside influence against what occurs spontaneously within us and deny us the relationship we must have that connects us to ourselves. Or, we will take sides for everything, which like us, suffers from being forced to submit to the psychic violence it entails when we or someone else force ourselves in between the other, and the connection it already has to itself. We become constant opponents of all kinds of psychological abuse and injustice, or righteous advocates of the social behavior our culture surrounds us with. Everyone in this situation will suffer enormously and feel limited by guilt from all around them. From the loss of this relationship to our inner self. Because we have no connection to what it is to us. We become psychologically lost in ourselves and suffer from the raw powers of our psychic nature. We end up in Jabme-aimo or even Ruohtta-aimo if we live in complete denial since we do not know how to come to terms with them by ourselves. Instead we let other suffer them for us by uninhibited letting them loose. We cannot stand being alone together with others with what we are in that relation that we share with everything else in this world. Which is implied as there are so few who are there who can share that relationship with us in an authentic way. We try to refer to its content as individuals in order to deal with what lies beyond the world of the ego, of which the ego is still a part, but it is made more difficult by the fact that we stand in the way of ourselves, of our own psychic reflection, and its initiating dualism that we are overwhelmed by. This also explains the either or reasoning we constantly encounter around us that also makes it very clear to us how little we are able to let the other person’s argument count. In his or her’s relation to him or herself. Which in turn creates the feeling of constantly being put in opposition instead of being confidently acknowledged in our relation to ourselves. It is the naive and automatic assumption that inner and outer reality are one and the same and that there is no psychological reflection in between.

Celebrating summer solstice

When we celebrate the upcoming midsummer eve or the summer solstice, I was once asked what was the point of the midsummer pole. I think it’s forgotten but the midsummer pole is what unites the earth with the sky. The inside with the outside. The psyche with the world. It is a reference to the imaginary psychic axis that holds up and enables the light of consciousness to enter into us by the separation of the two. Not only that, it is the center of the world around us that is everywhere, and during the summer solstice, when daylight is at its longest, what we celebrate is the wholeness that surrounds us, supported by its center, at its highest point of the year. There can be no active mirroring connecting us to what we are in the absence of this relation. Also, at this time the earth is most fertile and produces the most. Which is what this relation is about. We honor the sustaining forces behind all life, its riches and the directions given to us by this relation. The constant return of everything that comes from this is celebrated by dressing the pole which keep everything up with leaves and flowers so that we do not forget how important it is to us. Where we come from. We celebrate this union, and the light of the sun as our connection to the earth and its circles of life. It is a connection to that we have within us that is not only part of ourselves, it is the within in the without. Without it, there is no psychological reflection, we simply do not exist in a psychological sense.

artificial ideals and guilt in a primeval mutual touch

Radien-gieddte and Radien-neita is the one’s we are listening to who is negotiating our connection to a greater whole. He is the inner companion we turn to for psychic reflection. She relates us to it. Without this relation we have no true self-assertion. No protection against being exploited by our surroundings. If we have no conscious relation to him or his relation to the within and Rádienáhkká, the within in the physical without, we are made helpless. Because we are being turned into a figure who’s role will be to satisfy the standards and ideals of those around us, of the culture they transmitt to us. Not the connection we need for our own beingness. This will make us feel bound by everything and everyone around us, and that will become our identity. Something we experience as a kind of constant guilt for the repressed relation we have to the one we have within us. For the assertive instinct and sense of integrity he possesses which our guilt suppresses for us. But it is impossible to live up to someone else’s idealized version of the conversation they must have with their inner person. That will only leave us open to become colonised by people who knows nothing about what it is to be psychologically human, which is being done with a distorted relationship to personal integrity and our instinctive need of closeness. Some of us have such a broken relationship to what he or she is that they even believe that this junction within us does not even exist. They feel questioned when their collective views and ideals require personal considerations, and their instinctive anger and frustration is always present and breaks obsessively through when their rigid and fixed standards are met by spontaneity or psychic independence. Give voice to an alternative view, make a reference to psychic reflections of another kind and it becomes very clear to us how we suppress that intersubjective relation we have to what is beyond our collective ego’s. We become completely rotten, phony and dishonest, some of us truly evil, but we pretend it’s raining.

life in Ruohtta-aimo

If we give in to the standardized way of looking at ourselves and abandon our inner voice, Rádienáhttje, the psychic reflection that regulates our inner balance and gives us guidance, we become the victim we must answer for by constantly accepting psychic gifts of reconciliation from the collective morality we submit ourselves to. No matter how hard we try, we will never wash ourselves clean of its guilt, of the feeling of shame we experience from having abandoned our inner whole. Before our eyes, people around us will constantly remind us of this guilt since so many have to pay the price for our collective deeds. They will always be affected by the sufferings, injustice, violence and horrors that different social groups expose them to individually if we choose not to listen to the voice of our individual conscience. The common morality of a society works in the same way because it rests on this individual sacrifice and the abandonment of Radiengiedte who negotiate this connection that we are incessantly trying to reconcile with.

a state of eternal psychic sleep

In the deep psychic underground of Ruohtta-aimo, we are in the state where we deny ourselves or are denied the need for psychic reflection. We become an infection, a mental epidemic outside the whole that guides and regulates what is within the without, and we try to make others an image of what we think of ourselves in relation to the standards our cultural customs prescribes to us. We are not receptive to emotions, to their true origins. We are no longer sensitive to what they convey to us, or to the directions given to us from the outside of the ego. Our Nature has no place in the flow of our inner life. We lose touch with the intersubjective source of our renewal and decide for others what that relationship should look like. Not what it actually is. Everything that can not be fitted in to that relationship must either be questioned or rejected. We put our blame on others for what is our own rigid and fixed relationship to the perception of a larger whole and for how it provides us with instructions for the constant renewal of life. We are no longer open to the inner balance it conveys to us personally. Fragmented parts of our mind become substitutes for the whole. Our own voice will have no relation to the psychic flow for which we are an object. We are cut off from our participation with the nature that surrounds us. We end up in Ruohtta-aimo. Like ghosts in a dark and lifeless place, we are not alive and we are not dead, we have a form but no substance. It is the ultimate psychic suffering where we feel that there is no going back at all. We are no longer part of the recurring embodiment of psychic life.

within these commonplace disturbances

Japme-aimo is psychic life. There, in what we call reflection. Where all psychic life is. At the same time a reference to reflection and to the objective experience of the world from within, personalized. It is the one that is the inside of the outside. The activity of mirroring. Without it, we are just cattle. It is the Nature as a relationship that we enter into everywhere. This means that Radien-neita/Saivo-neita merges with maderakka and Radien-akka appears in their place.

the Windman carries words of wisdom

A dream I recently had relates to the Sami wind being, Biegolmai. For the spontaneous directions we cannot see. He blows interchangebly hard, hot and biting cold. But also with a whispering gentle breeze. He inspires, fertilizes and shakes everything. Or throws it around. At the same time, he also leads and shows us the way, then he is an instigator and creator. In being the self, Radien-attje’s right hand. But he also has a club to deal with if he is ignored instead of his usual wind shovel in his other hand. I think it was he who taught the Sami and everyone else in the mountains and table-lands to listen to the weather. To our inner wind. To listen to where it is blowing and is heading without judging it. He is also the one who drives the attitude of the Stallo away. Our delusions of grandeur. It has motives we can only discern by listening and following him, and showing our respect for his intentions, from wherever he meets us. If not, he will hammer us out of our minds with his club and torment us with headaches. That’s what I learned after my last dream.

the serving as an intermediary with humanity

When we live in the intensity that it means to face the energy, the authenticity and truth of the inner whole, and the failure we face around us to acknowledge it, we become like screaming prophets in the desert or noaidi’s who are accustomed to the experience of our inner wilderness. No one else wants to be there, but everyone is looking for it in one way or another. In spite of that, only a few can stand it. To find oneself in peace there without having any contact with people and human conditions for extended lengths of time. This is like a constant rebellion against the authenticity and truth that our surroundings repudiate. A kind of self-preservation far from the life our ego thinks it can control. It is a kind of meditation. An exercise in the enduring of the conditions that our psyche expose us to. This experience is everything. Words becomes shit. We become prophets for the genuine relationship to the wholeness and morality that is inherent in, and around everything. A kind of wilderness for mad men and women. Characterized by the powers we are struggling with. This is what happens when we cognitively end up outside our ego and experience the separate existence that is the subjective counterpart of our reflections. But without finding our own voice we cannot escape. We have to find a way to acknowledge its existence as an intersubjective reality. Or we perish from it. From this way of looking at it we have to start listening to our prophets. They are all around us. What all these “crazy” men and women reveal to us is that we also live in a connection to a wholeness outside of the ego, and the connection to it is broken. People who are struggling on the fringe of our ego controlled world are our modern day prophets. They live and suffer what we have lost in ourselves, and they pay for it with their minds.

about the fear of the dark, why it is important

Fear of the dark is something everyone has experienced. Something that recently came up in conversation and made me think about it further. Fear of the dark does not mean that we are afraid of the dark, of its content. Nor can it be explained away by the fact that someone only has a vivid imagination. Fear of the dark is something else. It means that we are afraid of that within us we are not yet ready to face. What we cannot accept in ourselves of the spontaneous psychic activity we cannot recognize as having an independent relationship to us. We refer to it with something that may represent our fear. But most often it means that we do not yet have a point of reference within us, an inner person who can convey this content to the ego that makes us refer to what it means to us and to others there. We may even cast it out on someone, or something else. We become a plaigh, an epidemic. We end up in Rota-aimo. Or we may take it upon ourselves to carry it for people who do not recognize it in themselves. Either way, it is important to us. Without it we cannot pass beyond the ego. But if we reject it completely, we lose our authenticity. The relationship we have with the inner person that conveys what exists beyond the ego. Who is also the one who enables others through this to meet us there based on the authenticity they experience in themselves in their relationship to it. Outside of this, we find ourselves in a vicious circle where we repeat ourselves and constantly criticize everything and everyone for the confusion and insecurity we ourselves feel in the absence of the relationship it has to us. It may lead us to a kind of self-preservation and a diminishing of our reality that can have dire consequences in its ignorance of that in other people, in animals and in the experience of the mutual relationship we have with nature itself. It is a huge challenge for all people to face the diminution it entails of our person and the experiences of authenticity that it conveys in the societies we see around us today. Because it will question how genuine the relationship is to ourselves, to others and to how we can relate with it to the society we are in.

the primary exchange upon which all other exchanges rest

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, and in its table-lands, 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 a direct contact with ourselves and the communication we have with its source and the nature that surrounds it 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. It puts us in an intense tension to hang out with people who are so incoherent and bewildered in their inter-subjectivity. 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. In this way, some may give themselves the right to do to others what they themselves have been exposed to, and constantly tries to replace the inner voice of others with their own. Even against those who are still innocent in this sense, which may create an unhealthy and distorted form of justice in defense of our integrity.

the normal, continuous, interplay of psychic interactions

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. She is the one who brings us closer to the animals, which makes us understand them as individuals in themselves, 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. Hearings, gossip and rumors will then dominate our relationships. In the old Sami world this place was called Jabme-aimo. The underworld below this one and the world of a living psyche. 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.

we constantly meditate to re-enter the wholeness we once lost, whether we recognize it or not

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 sense 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.

what do you hear?

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 and table-lands, 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.

we are hidden in matter and in the forces of nature

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?].

from this life, and the other, a proceeding continuation of life as the human in humanity

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.

lack of logic in experiences is missing the point

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 nonfalsifiability of that which is an invitation

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.

mind and life as a psychic dualism

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.

we are still dancers in the suprapersonal world

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.

our psyche has become political religion

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.

our perceptions are an intermediate system of psychic practices for our senses

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.

the confrontation with our inner conversation

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.

that transcendent something which is reborn in an interconnected cycle of existence

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.

where simultaneously defined properties can be expressed by single values

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.

the psyche in terms of music

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.

psychic space does not follow the geometry of common sense

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.

a speculative structure of space is linking us to disparate points in time

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.

a conscious essence that embraces and energizes all life

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.

the power that embodies irrational life

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.

the primary guilt of not being me

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.

to be a child and discover what one is not

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.

my second nature

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.