My inner critic, Rhuotta in Sami, is a ‘property’ of my underlying chaordic center or spirit in a classical sense which, if misunderstood or suppressed, becomes an enemy to my ‘inner’ family. Or Sáivu family. As a critic he does not bring the psychic energies back to their original sources but I make myself into him and that turn him into a terrible and overwhelming opponent, something which will eventually form a second person, a roguish and villainous twin to the one already existing within me. A second subpersonality that forces me to develop a double standard in order to be able to live with the influence he has over me. He becomes my torment, my guilty conscience and the one who, when I can’t come to terms with the pressure from him, makes me transfer him onto others to get relief from my personal burden of his critical content. But to face him as a protection against psychic abuse by an ignorant environment, and a compromise with an outside world that does not accept or affirm the importance of our inner family for my inner equilibrium, he acquires his proper meaning for me, and ceases to be the psychic plague he will otherwise be both to me but above all to everyone else in my surroundings. He will, by the double standard he creates when he exists only in an unconscious and repressed form, divert me from my inner chaordic center and the ongoing contact my inner person has with it as a mediator between it and my conscious world. He acts as a gatekeeper. If I am not in my proper inner state of equanimity, meditative or in psychic reflection, then I do not have access to either my inner family or its relationship to the proper spiritual funktion of the chaordic center which is encompassed by nature as an embodiment of it and within which everything co-exist in a larger and psychologically fundamental scope of human wholeness. Above all, there is a misunderstanding either between our inner person and nature’s own interior center, in classical words our spirit, Radienahttje in Sami, and our inner father in his function as a cultural expression of our relationship between them, and on the other side also between our inner socially expressed cultural mother, in her relationship with the nature that encompasses us, referred to in Sami as Radienahkka, a vessel that embodies all of nature as a flow of our psychic awareness, and is what our cultural mother relates to when she creates vessels of her all around us for the healing information, teachings and the guidance we receive from within our chaordic self-regulating center in its practical and spiritual sense. I think that Radienahkka corresponds well to the experience of the soul of the world. But however we choose to refer to them, it is still the direct experiential knowledge we gain in our relationship with them that is decisive for our access to the influence they have in our psychic life. Because without a relationship between us and our psyche, that inner part that constitutes our contrasexual co-existence with our inner person, we get out of touch with the surrounding experience of being enclosed in a comprehensive natural human whole. We get stuck in the lifeless jahbmeaimo, a narcissistic cul-de-sac of the endless non-reality of the personal unconscious. Where no direct and personal presence exists and the self is governed by our inner critic in his relationship with jahbmeahkka as a vessel for our inhuman demands for conformity; in psychological anguish and with a constant feeling of being as an inadequacy. We don’t get any impression that there is any inner life at all. There is no within.