I have thought for a long time how to be able to translate the psychic patterns of my life experiences and transform its forms into terms that make them sociably accessible not only to me when I experience them, but also make them useful when I try formulate what it is that invoke them when I speak to others. Through a series of events seemingly independent of each other, I stumbled over the description of attractors. And if I use the mathematical field of dynamical systems and my mind as such a system, and the definition of attractors with jungian archetypes interchangeably, and merge that with the old Sami conceptualization of the world, I think I come very close to this. I am not saying that the psyche is applied mathematics, but what I am saying is that mathematics may well produce a kind of theoretical image that attempts to represent some of the psychic processes that go on in relation to our cultural conceptions of them within a person who is more of a thinking person I am. I am just connecting to the image here.
An attractor in this archetypal sense is as I now understand them within the experience of my own mind, a subset of a psychic structure’s phase space that the psyche over time tends to be limited to for certain individual variations of this structure’s initial values and states, and which the psyche’s own internal dynamics means that it cannot leave. In the attractors phase space we are going through the different states of an attractor until we, by the patterns of our experiences, are lead to a conceptualization of the attractor itself that pulls us in to its phace space. When I speak of Máderáhttje or Máttaráhkkáh, or Rádienáhttje and Rádienáhkká , Saints or villains, martyrs or saviors, I speak of them as the conceptualization of attractors and the different states our experiences are building up within us as our psychic maturization, and how we are closing in on a specific attractor as an aggregate of all of its personal states together with its own internal conceptual formulation. Sáráhkká, Juoksáhkká and Uksáhkká also represent states within their own phase spaces as attractors in themselves which lead to the experience of something greater than the states of their own attractors, and to the non-material psychic reality of Sáivu. Máttaráhkká and Máderáhttje serve here as initiators or guides to the primordial causes consisting only of energy and form, which we embody as psychic representations that unite the intellectual with the imaginal in Rádienáhttje and Rádienáhkká. But no matter how we describe them, what terminology we use, we do it from different angles, and from different states of the subset of a psychic strúcture, and in the phase space of an attractor whose different states are personally experienced. This means that we use the terms we find most appropriate when trying to explain similarities in what we perceive to be the same original experience. Regardless of whether it is a scientific or a cultural attempt to transform the concrete emotional connection to the body into less material and abstract forms of psychic images and representations of the mind.
I also believe that it is precisely here that we come to the realization that there is something that stands in opposition to the collective consciousness, of which our individual consciousness is only a part, and that its content originates not only in its opposite but it has arisen from something that we can only relate to with our direct experience of it. However we then choose to describe what that is. The strange thing about the scientific world in my opinion, is that it does not realize that it produces illustrations of psychic thought processes that are pictures of our psychic involvement with the world around us.