Without any meditative self-inspection at all, our true person within us remains in a virginal state of imperturbability and naive innocence behind a conditioned worldly attitude through out our lives. We find us put in a kind of ideal state of existence, of self-absorption whose emotional world of ideas and compensations is in an undeveloped atmosphere of interpersonal psychic reality. A state in which we experience every inner event as an untouchable fertilization of our ego with its own perfect purpose in and of itself. Independent of the world and life as it is. A mans contrasexual psychic aspect, or figure of the soul is in a young girls pristine state. Absorbed in the experience of its innocence and in its untroubled relationship to the world as a personally perceived embellished psychic reality in its underlying current of rapturous influence on our mental life. Often it resides within us in a dormant state attached to someone or something like a mirage of personal life alongside our socially conditioned attitude. Something that we fiercely defend with hostility because we are attached to it as something inviolable and innocent within ourselves. Yet deep inside of us we know that if we violate it with our conditioned attitude, life looses its meaning. It will break us down completely. In women who have not yet found an observant meditative way of relating to inspiration, they see their internal gender opposite exclusively in a conditional sense, in the general consciousness and in impersonal references to its content. Not as an intermediary to a deep and peaceful personal source of insight and knowledge behind it. In the same way as men who have not yet in a self-reflective way separated themselves from their inner father figure in its relationship and significance for how we treat the psychic content in our cultural environment, and then become cynical and excessively materialistic in relation to the suppressed meditative self-reflection that is necessary for us to be able to develop and mature in it, in an interpersonal sense to the original whole. Something that has been psychologically and phenomenologically disorienting both in my life and in the world around me and has led to almost insurmountable personal and interpersonal complications. For between us and our soul we must take care of our mental balance and our person within us in its own sense of belonging and context. In an embodied world of potent and unadulterated mental phenomena and actions that we interact with all the time. In their dormant or suppressed state we do so at first with this original innocence and untouched experience of an ideal and inviolable sense of beauty. Which makes our interior stand in sharp contrast to the attitude we present to the outside world. If it is allowed to develop in meditative maturity of self-inspection into a greater experience of our nature in nature, as a sense of our being in nature as an aspect also of its whole, and our mind not as our mind but connected to a mind as a source insight we interact with in itself. We may then be able to come to the relationship within ourselves where the experiences we have, have been described in a figurative sense in different but similar ways as in older Sami tradition with the Sami goddesses Rana niejta, and in Sáráhkká, Uksáhkká and Juoksáhkká and their cultural expressions as formulated by Máttaráhkká. Together they are active in the original structural psychic whole they are surrounded by through Rádienáhkká. Or Nature in its total extent as that which Rana niejta conveys a connection to as our personal nature in its pristine state, of which it is a perceived part. But she is also something that we must separate ourselves from in order to cognitively grow and take in the larger whole and its content. We must observe our moods and emotional states. To access the dualism this fragmentation within us entails in our relationship to our nature with Uksáhkká. We must also take in Sáráhkká in her importance for our care and nurturing of our inner person. But also Juoksáhkká, her unwavering self-preservation and independence that challenges us, our moods, and makes us stand up for ourselves, for the right attention we need in our self-observation without us identifying with them and the conditions they create when we are confronted with them in our lives. Regardless of whether we notice them within ourselves or encounter them through women to come to terms with them within ourselves. It is in this encounter with them as cultural expressions of the content that spontaneously formulates our perceptions of psychic life that they are given a form in our lives, which at the same time forms the characteristics that go beyond any real person they are submitted to and is something of our interpersonal psychic space that we provide them with. I don’t really like the concept of soul because it becomes too airy in a spatial sense and therefore difficult to grasp when it unites with and becomes the same thing as with the relationship nature has to us in itself. But experienced directly in a personal relation to men around us, and as being men, in women of all ages in particular, it acquires a deeper and more lasting meaning through the content of our relationships to women. If, we are able to assume that our inner person shares company with a psychic counterpart, and a figure of our opposite sex both personally and culturally since that is what conditions our relation to them. I also suspect that this is something that has been known in many cultures long before our era, since it is not too difficult to discover how we, through our mental actions, weave in content from the psychic space that we then provide our physical reality with. Before our time, people had only another way of describing how the psychic atmosphere influenced our actions and explained the rapture that went beyond our conscious approach to ourselves, to life itself and to this in each other in a fulfilling way. For the sake of our own and others’ safety, it was something that we had to face and come to terms with.