We may not look at it as anything other than memories. But it says nothing about our direct experiences with them and what our active interaction with its content looks like. Jabme-aimo is one way of relating to it. The place were we and all our relatives both living and dead often find ourselves in. In our interaction with them there we not only heal ourselves but them as well. We heal their relationship to their person there by how we work through our ordeals together with them. To meet them in their concerns and reprocess what has been lost for them too. By mending ourselves, we mend them. Jabme-akka in our ignorance of her importance to us otherwise just turns into a death mother. Who pulls us down to her, by force. Not as something with an active relationship to ours and others consciousness as experiences we respond to in a mutual relationship to it with our inner person. And to her as Máttaráhkká in her cultural aspect of psychic life. We are partly always there with them. It only seems otherwise because of from where they effect us. This disembodied place becomes destructive only if we ignore this experience by treating them as mere memories. We don’t treat any other relationships we have with people we live with in that way. Because this interaction is also imperative to us. We must find our relation to this place if we are to live with its presence in us and with people’s influence on us there, and be taught the meaning of its importance to us. Since she is the mother of the personal unconscious, prepearing us for the relationship we must develop between us and ourselves, and to each other regardless of how we wish them to be present in our lives. We are not in it alone or just for ourselves. That’s something the attitude of memory does to us.