In many different contexts that I meet with people on a daily basis I cannot make a clear distinction between whether people are talking about something perceived by our five senses or referring to what emerges from their perceptions. I understand it as a sign that we no longer have a language that describes experiences from the depths of our personality. So we just mix them up. I perceive it most clearly in the difference between our “knowledge” and our personal or social reality. In our relation to it. In politics, it is the norm to make this difference as small as possible, as it often is in social media and old media too. It is also common for severely neurotic or psychotic people. The border is thin but the reality of this distinction and language loss is felt by everyone. It makes people confused and disillusioned and they will constantly try various means to take control of this and themselves through others. Delusions of grandeur, megalomania, and authoritarian madness are notions born out of this. As well as their devoted followers. But the most common way to deal with it is by learning and parroting. By constantly filling us up with new input that make us deaf to ourselves. Feeling confused and helpless is human, and when we begin to lament about it, it is a sure sign that we need to look for the difference between talking about experiences based on our outer senses, and the deeper personal and human experiences that appear autonomously that cannot be derived from them. That we have come to a point where we must submit to this second influence in its own right, and bring clarity to what it may mean to us. This polarity is not static. It is two modes of being, and of equal weight. It is the ongoing daily creation of movement from an original subjective phase to an objective world present in the immediate now. An ever moving passage between two planes of being. It contains the sensual experience of the physical world. Whatever we find most comfortably to call it, there is a metaphysical continuum beneath the tangible. A universal field that underscores all levels of matter and all rhythmic processes of energy that arise from it. It has all kinds of forms. But our language for this is lost to us because we have forgot about the absolute ground of our being that is to be found in ourselves, the experiences emerging from behind all “knowledge”, which is also the hidden inside part in everyone and in everything else in the world. It is the space between us and ourselves, ourselves and others. What we read between the lines. This is also something we find drives the science behind our technological development, which gives science its very reason to why it is so preoccupied with the energy that make up this space. Also, why we as followers have lost our personal sense of physical presence in it.
In the northern parts of Finland, Sweden and Norway there has been a wonderful metaphorical language to describe inner experiences in relation to life, and in relation to the environment. People related to these local forces and occupants called haltijas. They were both male and female and could be found everywhere in nature. Everything was related to everything else by individual haltijas. It was peoples relation to the soul of the world in something like an objective relation to Nature. They were conceptually perceptible in the elements where they were experienced in the form of väkis. Also, they were locally connected to the land as impersonal powers or sub-souls to be aware of since they attracted peoples attentions from all around them. Misplaced or otherwise not treated well, they could become a disturbance and even cause illnesses. In this sense, they were experienced as personalities, or agents of a numinous experience of nature. There are still people who pay attention to them today. A persons haltija was called luontohaltija, and was the personal entrance to the inside of Nature. Here they were equal in substance to that of the experience of the väki’s. People had a relation to them through their own Nature, or luonto. Later metaphors for luontohaltijas is the more technical term psyche and the concept of a soul. And as part of a person, luonto was the shared “nature”, the personal experience of the world soul. With their itse, and its connection to the underlying universal field of energy, people had a personal communication with the original autonomous patterns of nature. Luonto was both part of a person, and part of something else. It was separate of him as a power outside of his control, as was the väki’s and haltijas in his immediate environment. But he could also have a relation to the numinous sensation of the elements, and have a personal communication with the ancestors, to instructions from them. Which in itself offered an access to another view of the world. They were asked to help, to contribute knowledge, and by accepting them, take the ancestral spirits into the world of the living as luonto. Relationships of this kind were never far away. In close vicinity to my childhood village there was a tarn. I was told when I was young that it was bottomless. That it opened up to something else. It made me respect it, because a depth of that magnitude scared me. It had a frightening quality about it that was coming from my own lack of understanding an experience of that metaphorical indescribability. And I had trouble dealing with that. I knew then that it was somehow inhabited. And whatever it was that appeared from it, it came from an invisible mirror world behind mine. Later I also learned that from beyond of my physical life, a life force emerged that transformed mind into culture. This generating power, libido or henki also permeated all life. It contained the background forms of everything. Mediating between my worlds. But its full realisation was the vision of the loss of our body. Of the timeless aspects of consciousness in the vision that it is the body that is an apparition. When only our bones remains of what we once were, some knowledgeable people saw this as they had now attained their true form. A more complete body. These people were called tietäjä’s or noadi’s. They had another kind of knowledge. And it was based on the personal experience of having a human form to answer to. A voice of our own. Influenced by an ancestor with a specific knowledge for us to bring into the world.
Consciousness is the alertness that pays attention to what seems to be between us and ourselves, and other things or beings in the external world. Concealed in it is our shared knowledge of anywhere. Were we acquire our ability to understand what it is by paying attention to how its timeless qualities works with us. Without it we can never grasp what morality means. What it is to us. We do not recognise the forces that works through us. We become prisoners in ourselves. In our psychic childhood and in what our contemporaries prefer to acknowledge.
In the encounter with primordial knowledge, with the flickering light that reflects the great soul of which we are a part, another shape also awaits us in the forming of the view of our flow of the original patterns of energy in the underlying universal field of potentiality. It’s the timeless one. The source, and the advisor who give guidance. He who is our inner counterpart to our soul that is our connection to the soul of the world. He has always been there with directions, waiting for us, as we wrestle with ourselves, formulating psychic experiences, and help us consciously understand and interpret them as a result of our embodiment of the soul of the world in the meeting place that exists in the space between us and ourselves, in its coexistence with nature. He is our before the beginning and the experience of timelessness, the living force of all ages. If I separate us and stop believing that I am him. Let him be what he is in himself. I will become part of that larger world he want to express. In this sense it is also apparent that our world is rejuvenating right now, and the old authoritarian rigidity connected to him is disappearing for a new and more open trust in the space between us. It is happening in our relation to Nature, the great soul of the world right now. Because when we meet with her reality, we also have to deal with the experience of the living force of all ages. We have to wrestle with the attitude of authority as opposed to a sense of union with our personal reality of the soul of the world. If we can handle this rigidity in a personal and individual way without it turning into destruction, but instead into a compassionate reflection of how our world”s connection is to us, there is hope for future generations. If we choose the old way, that hope is gone.
I mean that I feel it as a shared perceived participation in an emotional spiritual force. By spiritual I mean something alive. Where I experience us and myself as a part. Everything becomes sub-souls of a belonging to a jointly experienced spiritual terms of reference. Which becomes a place with sub-souls in it. Of primitive forms of energy. The mountains, trees, animals, places. We believe that the experience is only physical but it has almost only substance in the spiritual sense. Almost no one I know of perceive it in that way at all. But they are not me. They do it as “vacation”, “beautiful weather”, “the longing for an independent silence”, a “beautiful place”. For me, it is the same thing in a strictly external sense. People just seem to like being preoccupied with conceptual opposites more than their actual experiences.
As humanity move further and further into time, we discover that having experiences from a different kind of timeframe is common to all. Some of us also discover that how we experience that differs between people. We also find out in ourselves that our experiences are self-organizing and based on traditional backgrounds still alive in us which connect us to where we originally came from, and to our human form behind it. Some of us do not extend our abilities to embody this, and others have them as part of their personal inner reality whose liveliness also has an outer counterpart in still living traditions, and some must constantly materialize this experience because they have nothing of that. They are lost inside. And must pass it on to other people and objects as if their experiences also has its origin in them. Like lost children they constantly try to find the right connection to themselves all over the place. And in that frame of mind we form concepts of intellectualized experiences. Because we still make experiences wether we acknowledge it or not. Some of us even believe that these concepts are universal and apply them to everyone and dress them up in a static public personality to gain some control over the independency of psychic life. Which in turn rob us of our original experience. In this way the individual reality of people become suppressed and suffocated by the time we live in. We spread our need to control life around us like a mental pandemic. But this is also how we can realize that we have lost our souls in time.
Society have a way of organizing experienses for people that originally belong to traditions. But in replacing them it also surpresses the interior life of the individual. The living reality that we encounter in ourselves that has a structure of its own no one has the right to meddle with. Which is the way of the “civilized” societies in the world. Its set of beliefs of how life should be. But we are what experience itself is between us. Whatever we might “think” of it. And that is a unique hierarchy and it have a voice of its own. Concepts of how it should be are just life events intellectualized, and as long as we impose it on others, we do not listen to our own unique voice. How Nature speaks to us. Life is just child’s play. But with the naive and biased cruelty that only a child can display.
This world is indeed a living being endowed with its world soul and its intelligence… “a single living entity experienced as containing all other living entities”(Hillman), which in their nature are all related through its beingness. It is what we experience through each thing from inside its visible form. “And just as we are a physical body with a soul, so is the world a physical body with a soul” (Vaughan-Lee), and that soul is its experiental essence. There is a direct relationship between all living, our individual soul, and the souls of the world. A direct relationship hidden inside of us. Once we lose that relationship we loose our physical body’s experience of itself as part of all physical matter, and that it contains the natural substance of our sense of the world. Of the experience of feeling present in oneself. And be able to observe it, to see it in others. To be able to personally perceive what moral reality really is. This is where we go when we reflect, when we have to seek answers of our own, and to get this other person within to answer. This is the world when it is alive. This communication is the soul of our neighbour. An animal. The soul of a mountain. The soul of a tree. It is working with our experience from within creation as our source of substance within our body. This wisdom, this knowledge; this presence is that Nature within us. It is the source of what we are.
In my life the temporal sequence of events, to interpret everything by casuality have always been less important. Instead I have somewhat interpreted events from the sense of meaning they had to me. How events correlated to what was happening within me, and the predictability of my reality based on that kind of awareness. Because the spontaneous imagination of situations created conditions that coordinated the behavior of relations around me not from a “Newtonian” standpoint, but from a different kind of unity, coming more from the activity of a psychic origin that affected me to visualise the physical world in its separation of time and space, from where its contradictions created its incomprehensibility. It was there I found my reality. But the whereabouts of my place in that was and still is quite uncertain. But from that realisation I have since then tried to follow its movement, and the direction of ”its” consciousness.
In daytime the one we are within is following us around, inspire us and gives us directions. When we do not listen we feel bad about ourselves and experience self-criticism, which if we choose not to recognise it, we just put the blame on someone or something else. In fact, complaining or blaming others is in itself a sign that we are not listening to our true voice. Our complaints reveal our need to bring it in again, to seek solitude. So that we can once again face what it has to say, and not just within ourselves. But in the world too. To lament is to be in personal distress and is the way we draw attention to the fact that we must seek inner direction. At nighttime it is the other way around, we follow him. Where he goes, we go. The language he speak is metaphorical. That is also the way we share minds. Everything that is, that we are, comes from where he is. It is our human form and a personal relation to nature. To earth. And how our ancestral relation to Nature chooses to present itself for us. If we ignore that relationship, we do not live, our life becomes a nightmare. We may think that he is the same for everyone. He is not. And we get angry and frustrated if other people do not agree. This is not the way to treat our relation to ourselves.
I don’t think much of christianity. I am raised having it around me since it is “state religion”, but I have never felt part of it, or been able to “connect”. I have always found it too intrusive. Too much of indoctrination than psychic reality. Maybe it is heritage. People from up north have all their own inner voice. It is not one single voice. It is many ancestors voices. And most people have their own, and they have different meanings for each and every one of us. Some of us are aware of them, most people are not. But it is there. Thats why it have felt so wrong. When we meet, or share our minds with each other, we have this dialog with both our own ancestor and others, together. Maybe it is not that obvious all the time, but it is a living connection. Not a historical one.
I can actually see my life and everything that has passed so far in relation to a timelessness that encompasses all of humanity. And how the absence of an authentic relationship to the voice of our individual ancestors means that people simply absorbs everything around them, and in that sense becomes predetermined only by their first family. Which is also what is perceived as “normal”. This reflects an adaptation to the immediate environment, but not to the psychological impact that is inherited from beyond previous generations. In this way, we can not discern the patterns that emerges from them, which intrude on our lives, and make us process the experiences which occurs from our psychic origin, and the individual ancestors that drive us to carry out what they want us to do. That is, by listening and reflecting on what really exists within us, and which interacts with us in this world. It is this that makes us perceive that there is a morality that is inherent in life itself, and that it is also the basis of the physical world. I think it is from this conception of time that I have begun to see my physical being. This is also where my self-criticism comes from.
Parts of our living which we think are our own, is not. It is ancestral life. We are something quite other than we think we are, since we are subject to influences that reaches way back, beyond our parents, our grand parents, and our great grand parents. It also continues beyond the scientific notion of our DNA, as we are subject to an interior life of imagination that spans further into the background of our individual reality than that. We do not derive our self from our parents psyche. But from what is behind it. Our ancestral heritage is found there. And it is that ancestral influence we are ment to fulfill. Of course we are made up of many inherited constituents. But there is also a dominant inherited characteristic that creates its own hierarchy within us. And it involves a conflict. Because when we proceed into life we come into opposition with it. It is almost like something from behind us have its own say about what our true purpose in life is. We are not living our own lives and we have to find out what this call from the realm of our psychic world is. It is experienced as this ancestral feeling of our psychological origin coming back to us, acting on us from within a different timeframe. And it have something important to tell us. I think it addresses the problem of displaced psychic energy. That it is dispersed beyond us and relocated to objects in the physical world. Creating an unnecessary competing opposition to what they are telling us. Whatever it is, materialism is becoming an objective substitute for them. So we suffer from our transferred psychic energy not being able to handle what is coming from our selves correctly. We assign what is our personal experience of them into something else. Forcing someone or something to embody them. We channel it into concrete matter. But they are the basis upon which our human personality is built. Which is made of psychic substance. Between us we are recognising the existence of psychic heredity even if we cannot prove it in terms that are rigorously scientific. That is, in a strict materialistic sense. I think the basis of the psychological problem of people from the northern hemisphere is to be found here. In recognising the existence of each of these relationships, and the loss of their source in the larger unity of the people. Which in itself is our extended being with the forces of the ancestral life and its forms within us. They participate in our daily life as fragments of distributed energy that drive people in society today. And not recognising them suffocate the psychic atmosphere we create for ourselves and others, and it becomes the root cause of the conflict we carry around inside and let loose on the world.
There is an aspect of us that is multi-generational and not logically linked to chronological time. It is based on the direct experience of knowing that we do not just exist in the physical space. We are present in another time frame also in which we participate as infinite nature. A reality that transforms into timeless experiences that distinguish our perceptions of meaningful contexts over a greater distance in time than any individual lifespan. It occurs everywhere. Continuously. As if we are in a “telescopic” time. It feels like something that penetrates into time to perform a larger task. It also determines the flow of our experiences. And in them, all generations are represented at the same time. From there, they also constantly question our relationship to the time we are in. It is very difficult to deal with it. Because it gives us an ability of predictability of a different kind. Not based on our physical body perception, but on our presence in something that is a universal feeling of being possessed by an intense energy, a force in an emotional recognition that is simultaneously seen in everything around us. Concentrated on specific events in our lives.
I have noticed that it is never appreciated
or accepted by others
when I express what I am
outside of my personality
which I live in
and others don’t
When I was young, it was any young woman who could take on the defense of my integrity, the authentic energy that was my unlimited experience of who I was both mentally and physically, that could embody that process, the relation to who I thought I was, that also became my girlfriend. It was really not about who they were, but rather about them being able to conform to my inner portrayal of how my defences repeated itself through them, and to a world that wanted me to represent something I should be, instead of who I really was. The inner true experience of my self who was prevented from perceiving the world in an authentic way by not being recognised, that learned to defend himself against a psychological intrusion behind an artificial personality was then mixed with my original or primordial function of the feminine. It then turned into a fantasy, or a role, an actor. It was created as much to protect me from the wounds of my inner self by a denial of my true inner being, as by allowing my self-indulgence to be compensated by an adaptation to this artificial personality that I pretended to be. That defence was then transferred to a woman for her to live up to if she in turn did the same with her primordial masculinity on me. So that her defence against her qualitative energy and what she really was, was something I also adapted to for her, to bring into her existence. This is my experience of how we unknowingly tries to open each other up to our selves, how we constantly are looking for someone who can do that for us. If they are of the same gender one way to think about it is that we have a need to secure, confirm and heal our relation to what we are i our relation to our personal beingness. If they are of the opposite sex, I think it is to reconnect to the voice of our inner calling. I can see how this works all around me. We really live in a world of a different kind than what we are told.
It is the feeling that through our body perception we are in a certain spatial place. To be with the psychic content and the perceived psychic energy in a given place. That the body conveys our mental position. And on a level of emotional closeness where all people have a common type of experience regardless of our body perception. With the body, we decide where in time we choose to share the personal experience of our psychic reality, which we also feel and share with others as something important in the space between us in our external relationships and to our surrounding Nature. It is not enough to memorize or describe what we meet between us and ourselves, or what it is that we meet between others and themselves. We have to experience what nature it has and where it is, together, since the energy it contains is something that exists independently of us. Which means that we are all subject to a timeline of another kind, that is in itself unfolding to accomplish a specific goal.
A void progress invents silent tales of vegetation turned ego on machine nothingness like crashing contemplation of howling people enclosed in knowledge making pieces of dark objections struggle with a hundred efforts of being with the first known on space lanterns.
I think that what Jung found in what he named individuation was the inherited teachings of nature, the right path of life and our learning in living in affinity to it. We do not learn this in the industrialised form of academic knowledge and its commercial spin-offs. This is something that indigenous peoples around the world have known for tens of thousands of years. It’s about being in nature from within, and really feeling part of everything’s eternal return. If we do not find a way to connect to this education and listen to what it have to say, as all animals, insects, plants, flowers or trees do, we will not survive. This is something we learn from another source, here and now. It is going on around us all the time. It is existence itself, and it is evolving alongside us and in all current events. If I am perceived as absent minded, or unrealistic, it is because I am constantly listening in a different direction than many people around me. I do not collect knowledge, it appears to me in my relation to nature. There is most certainly a clinical description for this. But it only describes how we try to control ourselves through others by what is widely acknowledged and accepted. Not what we are in relation to our own inner human form and from what source it emerges. That is what defines me. Not in what sense I have adapted to the general perception of how one should be. It has always been about who I really am in relation to this origin. We are of no use to life if we do not acknowledge this. It will lose its inherent meaning, making people sick, and distort the view of what we are and were we come from.
When our inner original nature is suppressed and does not have an applied expression, we experience consciousness as an intrusion. As something that constantly tries to replace our personal experience of the movement between space as consciousness, and the flow back and forth between our psychic patterns and our physical reality. We are so embedded in the theoretical conceptualization of our time that we cannot imagine what it is like to be without these in everyday life. We do it almost exclusively through childhood memories or through a return to the states were we could assimilate them unconditionally. It is almost too obvious that our state of mind in the present is also a living relation to what we were before we lost our integrity to the spirit of the times in adolescence. So we look back to find this experience of ourselves in childhood retrospectively. It is in that relationship, to the one we perceive ourselves to have been there, that we sense our true nature. For better or for worse, in our second birth, he is with us in every conceivable relation we have to someone or something. It’s a pretty wild trip.
The compelling force of todays form of consciousness really breaks down our original state of existence within, and its personal configuration that we as adult people try to return to when we try to re-establish the actual state of our original sense of wholeness. Which occurs to us as memories, and in metaphors that are embedded in our experience of previously innate and very powerful psychological patterns of our unintegrated spontaneous nature. Our integrity becomes displaced, and we are replaced by a content that has never emerged from, or belonged to us. This is the consciousness that seeps through into our mind and forces us to live through or act out the problems of the world. By filtering out most of it, we can begin to hear our own voice again. And our henki or life force, the energy of the libido in terms of psychology, will then come into being as we restore its meaning for us in our own personal reality. Organized religion is something imposed on us, and therefore something that is in this day and age, outside of our immediate reality as we have seen what its worship of an inner psychic father’s image, and the imprint its authority as consciousness has had on us. And still have today. It is not difficult to see its influence on individual and political life. Consciousness now has a different, renewed and more subtle meaning that extends further back in our beingness than that relationship allows. Consciousness is now a personal relationship not only to our inner reality, but we also share it with each other in the outer world. It is not an authority or an attribute that is limited to a personified relationship outside of life that have no resonance in ourselves. Its space of influence on us is consciuosness. By acquiring a descriptive metaphorical language for our personally inherited psychic patterns, we bring back our preconfigured inner order into our consciousness and free ourselves from the contemporary unpleasant cover of our inner life.
I think the technical term non-differentiation means not knowing were one ends and somebody else begins. All there can be is events then, which may belong to me or to just about anyone. It will be quite sufficient that somebody should be affected by them, and that that somebody, whoever it is, will be affected. Involuntarily or not does not matter. Nothing is truly personal. Because there is no relation between the mind and the nature that provides it with content yet. Everything is in complete identity with the numinosity emerging from behind life. On the other hand, it is also from this place that everything in life originates.
We are alone inside our bodies, but not outside of them. In fact, we spend most of our time moving outside of it. Without the body, we are only experience, a metaphorical source and one of the forms in the reservoir of life. Fuled by by our individual human form and all of its relations to the content of its surrounding energies.
The most common form of headaches is tension headache. It is something I suffered mostly in my juvenescence. But also later. Since then I have always considered it as part of the tension between my experiences and the content of my mind. A kind of resistance from my part to accept and incarnate new information in relationship to the invisible part of beingness. Which creates tension. It is a symptom of a calling from our nature to a new frame of mind that we can put this kind of experiences in. To this there is no real treatment by physical means, by painkillers, or some kind of self treatment with other substanses. If this is not understood, they may give us a temporary relief. But the headaches can turn into horrible ones. I have learned that over time, they give in when they are treated with acceptance as a transformation of personal experiences into a relationship of an independent and autonomous content that originates from within. To pay attention to it and acknowledge it as a path to become more authentic to one self, and through a careful expulsion of the conceptual one-sided reality of the collective mind.
We create most of our problems just to have a sense of being in control of ourselves and other people. It is a compulsive way of looking for a purpose in life. Because it only makes people feel trapped and inclined to defend themselves from its influence, and we become self-inflicted victims of our own attitude. Often we do not even recognise that this hostility is created by us trying to take control of our environment without listening to anything other than our ”solution” to a problem we have created for ourselves in the first place. Just think of what this can lead to if we are talking about someone in a leadership position.
This is reverence in its deepest intellectual sense.
“Even the best attempts at explanation are only more or less successful translations into another metaphorical language. (Indeed, language itself is only a metaphor.) The most we can do is to dream and myth onwards and give it a modern dress. And whatever explanation or interpretation does to it, we do to our own souls as well, with corresponding results for our own well-being.”
– C G Jung
For example, we can call the various chemical nutrients we need to live and function, energy. And we can divide it into all of its individual components and to all of its different biological processes to describe them. But we can equally describe them as the force of life behind all life. As the chemical elements of the earth. Something to respect that is what is transferred between different kinds of life on earth in the form of what it feeds on, so that life is fueled and able to continue. Whether we describe it with facts or metaphorically, it is an interpretation of this function of life. Energy is also something of a contemporary scientific concept. But it is Prana in Indian faith. Skan in native american philosophy. Henki in finnish traditional beliefs, or Inua among the inuit people. It is that something that is transmitted between creatures on earth as they are eaten, or taken out of the ground as plant life and then consumed by us or other animals. Everything is connected in this way. And how we describe our relationships to this will ultimately constitute the view of our relationship to ourselves. And to life.
I have met my child, and his emissions of magical numinosity from within. At the same time I also met with my grandchild. Together we walked into the darkness. The self criticism, the monster and presiding judge in that darkness. For them it was all just pitch black. Total darkness. Because they have no independency in relation to this assault coming from beyond the tangible as products of the mind, or of its inhabitants which are made of the substance found in this world of psyche. Or from the demoniser of men in their minds, transferred to the world around us. Thoughts that appears to us as the ghosts of mankind’s christmas past. Or as our past forgotten traditional life. None of us could blame our parents. Or the world. So we first took it upon ourselves. But my grandchild also painted it for us. Talked about this anxiety and his fear of it while we met the darkness falling in the woods late this afternoon while hiking. How alive it is. I experienced once again how horrible the dark side of our self is in our demonising self-criticism. Later he drew us a picture of a monster. Thats how we can walk into this together.
The criticism we experience in ourselves behind our opinions is something that is directed at us, personally, from within our own self, which is what we then place on others because we do not really observe or recognise from where it originates. It is aimed at us. Our attitude. We really are the source of what we do not acknowledge about this. That the other in ourselves is what we protect ourselves from through other people, and the present world is what it leads to. When we criticize other people, what we really are doing or looking at, is that we are trying to defend our personal opinions against the criticism coming from within ourselves. From our isolation in parts of the human reservoir of consciousness. The point is, if that source is shared by all of us, and the criticism comes from within of what we do not like to recognize as part of ourselves, personally, for how long do we have to harm each other, the earth, and morally distort our relations to the world around us? How far do we have to go before we can begin to respect our common source of life within? What each of us is an embodied Force of, and as such an object of reverence. Because without the nature of reverence, there is only words. We lack content. Currently, the sad thing for us personally and the world around us is, that we follow people not actually for what they criticise, but because we just don’t like to carry the criticism we experience from within about our own attitude. If we identify with it, our self-esteem suffers, and we do not want that, to see that we are all bullies, that we try to replace others with ourselves, that we are relieving ourselves of our own self-criticism through someone else. That we use them as substitutes, balancing ourselves by living it metaphorically. Demonizing the world around us. People, animals, ideas. Life as psychological beings. But we cannot become human if we do not also recognize the substance of having a nature of psychological origin. There is a choice to be made. And we have to wrestle with our choices as with a twin of superhuman strength in a fight we can never win.
If fathers fails to recognise the boundaries between the interior and exterior, or are perceived as authentic in it, as something we meet, imitate and strive for in ourselves through them when we are children, something we want to sculpt out of ourselves through our experiences as we move further and further into life, and they being supportive of it, then male children do not learn to complete themselves. To focus on that. Because male children identify with their fathers’ activities. How they are treated here. Our body perception and psychic maturity are founded and experienced in motherhood first, and we later create a personal relationship to the human and feminine through the mother. Men’s ability to develop through psychological experiences in relationships with women begins with the experience of our first relationship with ourselves, through the mother. That identity naturally changes and alternates back and forth between the parents. As children perceive and want to verify the mental and bodily presence even in men to confirm it in themselves through the father. As much as male children want to verify their boundaries in women’s masculinity, in their activity. Their ability, knowledge and determination. That is, in their relationship to an incorporeal world that exists independently of our personal psychic experiences. As children we need to confirm these relations in ourselves through our parents first. Because this is what later becomes the make up of our world. We have to develop a relation to our psychological ancestors, otherwise we will constantly continue this invisible work through other people by living it out in the world, since all our relations are ultimately founded on the powers of our personal psychological experiences.
The word democracy is quite meaningless. Its a word. We denote whatever personal character traits that we like to it. So it has always been about individual psychology, to where individuals put their personal relation to inner authority, the power of their self, when they give it up for someone else. It is precisely here the word democracy is useless because personal authority is confused with external power, and more about people displacing their personal relation to themselves with someone else’s relation to how they want to be related to, and how they want to be acknowledged. That person will then become something of a substitute of individuality in between another person and what that person actually is in himself. History have shown that when people does that to themselves within the institutions of a government, replacing a specific functionality or role with that of a person, adapting to that instead of its official function, the word democracy is what is often used as something to avoid personal responsibility. To hold one’s own person accountable to ourselves, and facing that power of being. Looking at history, whenever that has happened, it has resulted in an authoritarian society. We seem to forget that it is about the psyche of individuals. When it is given up on, when people become unconscious about their own relation to the personal authority of the self, that society looses its soul. It becomes a word. But not only that, it also looses its relation to the transpersonal humanity in its individuals. And when that happens, history will repeat itself. This is what I see behind the rational materialism of our world today.
Psychology is one way that we try to connect to the recognition that we are in a communion with life. We love the inarticulate purity of our communion with the experience of innocense, with the child that we have been, and still are by way of the instincts of our human form within. In this faith of existance in instinctual life, people have always seen the mysterious wisdom given to us from behind life. Psychology is todays recognition of this past traditional attention to the invisible forces that guides us through our instincts, and from which we also come into communion with the beingness behind all creation, and the souls of every creature though not necessarily souls conscious of themselves. In this world we are all an embodied force of this mystery of energy and information.
There will always be people who do not want to meet what they experience between themselves, their person and the human being they are inside. Or confirm that beingness in others. We cannot help them. They will always make others feel bad about themselves because they reject it. And they will always move that conflict around. No one can change that but themselves. But those who are really important are those who are there and those who are still innocently unaware of that presence, and who dares to face the authenticity of their encounter with mankind’s human part within themselves. Who has an ear for his or her’s own part in our relation to it. For what they feel, and what they experience that emerges from this meeting between what they perceive as their own person, and the human within us. We believe that we can protect ourselves from this confrontation by an isolation in thinking and feeling. And defend ourselves by turning the inner conflict we experience with it into a conflict with others. I wonder if we can ever be completely genuine to ourselves in what we feel and experience without our surroundings punishing us for it. Which makes people suffer. Is seems to me that it is not possible to live with only one side of us, with only the person, without the constant dialog we must have with the human being within us, or without sharing it with other people. Am I not just a part of the same endless repetition then, of the same eternal conflict that I blame others for? Our news and our social media broadcast this constant conflict that we carry within us everywhere. And most of us just ignore it and continue to spread this disease further. There is a another invisible pandemic, it is also one where we are all super-spreaders, but it derives from our morbid conflict with ourselves.
So this is what happens when the human being in me talks to my person. As a person, what I recognise as me in this world, is quite insignificant. But that is not the case with what I am as a human. It is only this human being that I also am that is important. Because it’s this human being inside of me that I have to learn to live with. And then it hits me. What do I do? Why do I put others into that conversation? This really calls for an answer. And why does that make me feel bad about myself? I do it because it is primarily with the human being in me I relate to my person, and to other persons. It is not for others to do it for me. That’s just my thing, what I have to do for myself. But it is with that human being in me that I relate to the personal relation others have of the same kind, to theirs. I am approaching any human being in this way through my person. Not just my own. It is that which makes me feel bad about myself being human. I am being collectively hurt and ashamed not as a person, but as a human being.
When I mirror this world I become what it does not want to see about itself. It is not something I want to be. Most often people just provokes the hell out of me to become like that. It is what the absence of beingness creates. But for a long time I have tried to resist that impulse, and I try hard to develop some kind of relationship to it. Because most people make other people feel bad about themselves just because they don’t want to listen to, acknowledge, or live by their own experiences and feelings. They are afraid of their own being through others. This is how the human in me speaks to my person. How we meet, and how I am educated about my self. I am the product of us walking together.
Most people today are so preoccupied with personal ideals, having the right opinions, constantly looking for them and themselves everywhere. Just to replace others with what they want to see of themselves to cover a sense of loss of their human part, and what they have forgotten about beingness. It is like living in a mental ice age. No one wants to see the awful things that come out of it, and from those that live around us in this. Of what is happening in our immediate vicinity. What our senses tells us about our absence of having genuine relationships. We relate to each other with our limitations. Not with what we are, but with how we think we should be. With fear, and with what others might think of what our feelings and experiences are, and not in a real life. Having a sense of authenticity. It’s like being emotionally handicapped in the world. What is the point of being in it if we do not allow ourselves to relate to what it really is instead of what it should be. We are all the children who learned this lesson, and we have learned it by heart, we know it without thinking about it. And we teach our children how to continue to be like this through our own limiting behavior. I truly hate it. It is awful to see and experience up close.
We are the land … that is the fundamental idea embedded in Native American (and all) life. The Earth is the mind of the people as we are the mind of the earth. The land is not really the place (separate from ourselves) where we act out the drama of our isolate destinies. It is not a means of survival, a setting for our affairs … It is rather a part of our being, dynamic, significant, real. It is our self …
It is not a matter of being ‘close to nature’ … The Earth is, in a very real sense, the same as our self (or selves) … That knowledge, though perfect, does not have associated with it the exalted romance of the sentimental ‘nature lovers’, nor does it have, at base, any self-conscious ‘appreciation’ of the land … It is a matter of fact, one known equably from infancy, remembered and honoured at levels of awareness that go beyond consciousness, and that extend long roots into primary levels of mind, language, perception and all the basic aspects of being …
Paula Gunn Allen, Laguna Pueblo
This morning as I was just spacing around, and I stumbled a cross this piece of text that perfectly describes what I needed to hear about being at this particular point in time. It corresponded exactly to where I was right now. Stunning! It seems that there really are no coincidences in life, its more like beingness is always the right place at the right time. Here nature is wonderfully acting as a remote contact to this particular content, and in guidance by the self in the mind of the earth.
I have this alter ego. A kind of second personality I put out there. With him I have a constant discussion with myself. Something I have had my entire life. I use him to relate to my self. To act reciprocally with my world. When I do, i put him in context, and we talk about what it is that he wants to bring up. That which he want me to pay attention to. It is related to what is beyond myself. By contemplating on it, it extends my consciousness and make me more aware of life. Without him, I would just disappear into a world of psyche and be overwhelmed by the flow of the unconscious and the invisible properties that constitutes its presence. Like many old people do when they haven’t attended their relation with him. In sami he is radien-giedde. He is my human form. That which make me human. All living things has one. He is related to our true name. When he leaves, we die and move into the afterlife of his world. A world in which all life have their true form. In sami that is called saivo.
Because of the collectivity of the psyche and the intense pressure that results from the loss of a living connection to our parents’ archetypal images in us, we identify with a transferred collective exponent of ourselves as an external compensation for that unconscious relationship, which we develop and use in all experiences with an authority when we are under the spell of, or influenced by the primordial parental images in us. By not being initiated into inner life, we identify with them through a metaphorical simulation of individuality as we uphold a psychological balance for ourselves through a symbolic compensation of the wholeness we must maintain between the inner world shared by humanity and our personally experienced environment. But by interfering with our archetypal origins by mistaken identity, we confuse our relationship with them even though they are autonomous collective beings in relation to us. This will make us become dependent on a constant recognition of them through our parents, and on what inner contexts that has created. We will be characterized by their relationship, to their archetypal world, and then compulsively live out our own unconscious archetypal experiences. I believe that many of our most common public diseases, social difficulties, and the political turbulence we experience daily in our modern society can be traced back to the fact that we are never initiated into the background of the primeval archetypal image of our parents. With the consequence that we live in a constant symbolic compensation to them.
If we could eliminate the conscious, Jung believed there would be little or no difference between one human being and another in the original unconscious psychical content. He saw in the formulation of the experience of the unconscious, in its interior, the archetypes, his assumption that the fundamental structure of the psyche is uniform.
Traditional peoples, when speaking metaphorically, talks about this as the very first time, before consciousness, and of a not yet embodied conscious mind. As if all there was then, was a vast cosmic amniotic fluid that our preconscious spirits or archetypes emerged from and transformed into a world behind the world. Before this there was no self awareness of any kind. There were no conscious mind around to experience that, except from our psychic ancestors, thought of today as archetypes. But traditionally they were thought of as spiritual patterns of behavior which biology today refers to as something that recurrently underlies all life. Humans forms and animals lived there, but there was no difference between them. A person could become an animal, or a plant, and an animal could become a human being. They all appeared the same and spoke the same tungue. Thats why children and animal infants are believed to have this ability. There were bears, plants, reindeers, trees and birds, but as soon as they turned into each other they were all the same since there was no projection of this unconscious material reflected back from any consciousness in the physical world. It was thought that the first to leave it were the shamans, and that people later learned from them how to reenter this pre-conscious world, and its undifferentiated field of forms were all natural elements each could transform into the other as they changed presence in this bodiless psychic substance. As a potency of the same source. This primordial time was the underlying events of the perceivable world. It was experienced as an endless flow of consciousness of which we are mostly unconscious. Something we still are today. This metaphorical language of traditional peoples was common knowledge to them. Something we are beginning to learn about ourselves again in psychological anthropology. We are beginning to understand the direct experience the creative language needs to be able to describe the transformation of our timeless autonomous flow of consciousness into culture.
I’m like any other man. Picking and choosing of what fits, conforming, being harmless. Detached and isolated in parts of the total impersonality of the consciousness of mankind. Once I was thinking that in those parts I am something else, I am outside of it. That I am not part of the self inflated game of stereotyping and isolation. Thinking that those thoughts that I have made my own are my personal thoughts. Making them a “thing”. An object of my mind. Which creates this fictitious mindset for myself only. Transforming myself into a non-being. Just to avoid the true weight of the content of my awareness. To stand there. In it. To open myself to it. To what it really is, and adjusting my eyes to its dim light and sometimes total darkness. To its reality. “To the desert of the real”, contemplating on my emerging metaphorical vision. Which is not an idea. Or a concept. Or my individuality as something that unconsciously goes on repeat with “ideas”. With an indoctrinated blindness to the autonomous flow of the psychic substance we are made of. Of our lost images and its memories in the shape of a future that only repeats the past. I live in these confused collages of broken self-images outside of my actual living context. The context of beingness. In short, someone else’s unfinished puzzle. Like any other man. It is what I am. I’m in it. I want to be in it. But it not is possible to be there without breaking “things”. To be different, and to feel socially awkward. It’s part of my re-evolving, and to find out what really happened to me in my second birth, years ago, in my psychic awakening.
The great grandmother being has several characteristics, and our first meeting with her as Sarakka can be very confusing because it is she who relativizes everything and mixes time and space in constant dialogue. She is the shuttling to and fro of opposites, of arguments and affects. She is our self-regulating and constant compensation for all contradictions and inadequacies that we are constantly trying to balance and adapt to. She exists in all the opposites that we constantly experience as an external and internal division of all that is. They are all united in her, the mother of all opposites. When she is not respected, she can drive anyone crazy.
Like Uksakka, she is the inner consciousness, the place as a passage, an identity that arises in conjunction with a place that she has made accessible through our senses. An inward-looking towards stillness and inner concentration. She is the enlightenment and understanding personified. Her path is inner truth, trust and insight. She is an access to were we entered this world, to the place were we where born. To the threshold in our transition from the outer physical place to the inner experience of what it is in itself. She can make us forget to live.
In Juksakka, she is independent and self-sufficient. She makes us emotionally distant, and fills us up with ourselves. We have a sense of being enough in what we are. We do not constantly make ourselves available to others, and we fiercely defend, protect and take care of the integrity of our inner self. She perceives it as a weakness not to be able to take care of our inner being on our own terms. She is the instinctive knowledge and truth of nature and the immediate experience about the knowable. In stark contrast to the affirmed and immovable in consciousness which is just seen as something lifeless, a repetition of what is, what have been, and always will be. Instead of the personal in constant renewal, something that we must always be in. What we are as individuals in our physical and intellectual relationship to nature. She’s also close to the source. Watching over its purity and early innocence. She is the one that keeps us alive because she is both demanding, challenging and protective at the same time. When she is not respected, she becomes terribly cruel, heartless and destructive. In that sense, we will really become absolutely ruthless.
As Radien-akka / maderakka, she is the constant return of everything. Our physical sense of belonging, of truly being part of life. To be a part of, and in everything that is. She is life as a constant recurrence. The moral conditionality and the concern for everything temporary, of beingness just allowed to be what it is. She is the care and concern for everything created and the physical feeling of closeness to it, and its dreadful disappearance. Our feeling of the temporary in an inner timelessness that we also are. She is the enbodiment of Nature as something constantly present, our bodily communion with all life, a sacrament and the incessant renewal of life itself. Without her presence, We do not exist. Nothing could ever exist.
She is all of them, and none. Because she is just one. But we have to live them all.
We victimize people by way of the group. So group guilt means that an innocent person can be held responsible for the moral abuse of his entire group. But isn’t it also the other way around? Isn’t personal guilt what we should hold the group accountable for, as it is what we do as a group when we conform to what it does against the individual?
I was searching for Jungs thought of the self in childhood and came across this text by Joel Taylor Ryce.
“.. Jung was concerned with the relationship between the partial and total personality and envisaged a totality so as to understand the particular from the whole. It is the development of the psychological individual as differentiated from the general and collective psychology. The child, however, does not need to give deep consideration to what is generally accepted. Children tend to take a collective or one-sided view, as an individual standpoint if that involves becoming free from one-sided tendencies through a symbolical solution which would require that its opposites will be given complete equality..”
This is not just about the self in early childhood, but just as much about how it acts as a regulating factor in all people. Even in adults. The Self as that child in all of us. But only recognised as a compulsory regulating conviction, or as symbolic ideals re-establishing personal balance. With the underlying process as the one Jung described above.
He continues: “An example analogous to this general idea would be how easy it is today to see in society how little people are able to let man’s argument count, although this capacity is fundamentally indispensable to a peaceful national or international community. To the degree that one does not admit the validity of the other person, he denies the ‘other’ within himself the right to exist, and vice versa. A symbolical solution to the inner dialogue of conscious and unconscious, which the transcendent function can enable, which is a “touch stone for outer objectivity”.
A similar insight that Jung formulated has also been formulated in a different way by Native American Lakota people as follows: “When a person loses his/her 7th Direction(The Self), he/she falls into a pattern in which he/she attempts to separate everything into two opposing extremes (i.e. good vs. evil); thus, creating a fine line between them. Also, this person will try to always agree with one of the extremes. Doing so creates tension and stress, as this person seeks to continuously either try to prove his/her opponent to be incorrect. This person will also try to convert his/her opponent to accept his/her views. If this person cannot convert his/her opponents to accept his/her views, then he/she tries to oppress these opponents. This reveals this person’s need to control others who are different than him/her-self, as well as his/her fear of those who are different than him/her-self. If this opponent chooses to react to this oppressor, this opponent becomes a victim to the oppressor. Soon both the oppressor and victim need each other to exist. This creates an unhealthy cycle of abuse which leads to death and little (if any) soul development, as the thought processes of both the oppressor and the victim become addictive.”
These similarities that, regardless of time and space, for some reason have been revealed to me in my reflections on myself, my grandson and my world just when I need it, actually make me speechless. How can this be??
It’s actually remarkable.
She is inseparable from my heart
as she dreams
into the I
As if the confidence of unknowing
is alive together
My hands rolls like clouds
through her dreams
Where we are sleeping
under the looks
of her eyelids
There are no coincidence on this life’s path, we are always in the right place at the right time as we move further and further into it. Whether we are driven by our conditioned adaptation to our parents, or a society we are an inflated and impersonal extension of, or if we are in the presence of the powers of our creative psychic ancestors that direct us and always provide us with the knowledge that we need. We can ignore them, but it will only cause us to constantly defend ourselves against the powers of their influence through others around us. That will make us live in a self-inflicted vulnerability, as we must constantly compensate ourselves externally for what is going on in relation to our interior life. This is what we experience in ourselves and in many of the peoples who lead our governments and companies in the world today. It is also this conflict within ourselves that our rationalistic mindset’s thinking of psychology believe we can medicate away with different types of drugs, or superficial therapies. But they are still going to be there, and act upon us. We experience them whether we acknowledge them or not. It’s just life in emergent search for the patterns of energy it imagines, or dreams, in the psychological walk we call life.
The problem of convictions is self-centered isolation. When our beingness first met the full weight of the collective mind through our parents, and the world, it felt threatened and overwhelmed, so we learned to seek security in convictions by pure self-preservation, and then we isolated our minds from the spontaneous flow of the consciousness of mankind as a totality, as an experience of the content of the collective mind as a whole. Of a consciousness in which we are all a part that connects everything in life. We still seek security in isolation. With ideals. Which is the very opposite of what it tries to achieve. By ideals we actually provoke the very thing we try to protect our selves from. Just look at USA, Russia, China, the constant tension in the middle East or North Korea. Just listen to them. This is what we do to ourselves. What we create from biases. Political or otherwise. We create our own sufferings and we burn down our world at the expense of others who threaten the vulnerability of our ideals that we aggressively protect with our isolation. Ideal’s that are only parts, or small fragments of the whole consciousness of humanity.
The creator energies of our interaction with psychological ancestors, in their bringing all things to life, is what teaches all the people they create how they are related to the animate and inanimate world around them, and to these forces in themselves. No matter which way people go, we step on the earth. In our beingness it is deeply felt that the earth is the primary source of sustenance, revelation, and spiritual energies. These interrelationships are ones of interdependence and inter-responsibility. It is in living in a relationship with them that we ultimately becomes human.
I dress myself
with the Milky Way
into this world
at all the forms
that came before me
I can see you
but you cannot see me
Because behind the night sky
we are invisible
The composition of consciousness in its projected form is a fragmented vessel that we merge with the image of our fathers, and with all kinds of different authorities. They will be its first bearers. We conform to them, and idealizes them in parts of consciousness, and we split our consciousness up into these projected parts. Later it matures to the experience of the human consciousness in all its width, and constant renewal. Becoming the content of humans and the ancestral forces that created the world. Not literally but as a living reality. It expresses itself as experiences of image and form. A psychological landscape in its own right. Its like a stream of psychological phenomena in constant movement. Tranforming mind to culture. Traditional “beliefs” are based on that insight, it connects all things as a resonance in space-time consciousness, and we become the entire humanity. Any woman knows this.
We think that the constant movement of thinking make us progress, evolve, and grow. But our thoughts is not intelligence, it is the movement of past human experiences, of our accumulated knowledge. Of all mankinds content of cultural traditions, and manner of behaving; Economical, political, religious and social behaviours. All the knowledge we have gathered together through the centuries. And all our best and worse behaviors, common characteristics, beliefs, dogmas, and rituals. All this is what put our existence together. It is what make us humans what we are in the world. The experience of this content is what we call consciousness, and it relates us to all humanity. Everyone of us confronted this with our inner selves when we entered life, and we continuosly add to its experience by living with it. Even identifying with fragments of it. Thinking, this is what we must be. Conforming to what a particular environment prefer of it, and reject other things that is also part of it. Even blaming others for a particular content which we don’t want to acknowledge. Consciousness is filled with all of that, and all the kinds of things of thought that has ever appeared in man. Its content is non-local. Because we are the entire humanity, and all that is in it is the movement of thoughts separated as individual thoughts moving around from one thought to another in the consciousness of every man and woman. Thoughts that are shared by all. Belongs to us all, though they must be perceived by an individual. The qualities and character of the content of consciousness is not limited to just one individual. As a collective sum of human thinking, consciousness is only personal in the sense that this movement of our thought also creates time. It is an engine of memories, knowledge and past experiences of man. The sum total of all psychological products of mankind. The stored and accumulated experiences of all that we can access by our thoughts. But they spring from the past. So the source of our thinking is partly dependent on accessing the past. We think that if we act on our thoughts, we create our future. Sadly it isn’t so. We just move our past into another thought, thinking it is the future, and then repeat ourselves. We invent things, have all the gadgets, but it is still the same content we refer to about humanity. The movement of the world, and the individual movement of thought in consciousness are the same. Nothing really change because we do not access, or deal with the present. We use our thinking only, which makes us live in a perpetual past.