If we remove our consciousness, there would be no difference between us and others. Or between any form of life. In a primordial sense, held by many traditions, there is no difference between humans, animals, insects or plant life there. This view which I share, make us part of a psychic life that refers to the idea that all individual life by becoming referred to, turns into a conscious segment of a collective mind that is genetically inherited and in that way not shaped by personal experience. This experience connect us deeply to all life from within ourselves, and relates us personally to our world. Without having had this or a similar experience, we are not part of it. We are not yet born in a psychic sense. We are stuck in the ego and have no relation to life outside of it and become subordinate to a maddening wave of details that is the constant flow of life. We reduce its psychic richess to the lesser ego. To a kind of heroism, in which it try to transform everything that appears before it into an object of heroic inspiration. Which in its privatization of the content that it relates to as its world, makes it vulnerable and defensive. It will idealize itself, become insensitive and a danger to both the potential personality and to everything else around it. But every night we are figures in a metaphorical world of psychic life, and every morning we are born into a physical life where the figures in our metaphorical life then becomes a living part. Just to switch back at night again. In addition to our consciousness, we have a connection to life in a metaphorical way, whether we are aware of it or not. But its spontaneous intrusion into our lives affects it and forces us to create a relationship to it both from within ourselves and to what it has in common with the greater whole it exists in outside of us. Outside our five senses, we exist in our perceptions, where we dream all the time.
The mind of the Earth, or the interior reality of our physical existence, is the highest stage of Earth’s development. A constant stream of thoughts, feelings, impressions of all kinds, and a segment of the human mind that we are related to but not shaped by our own interior personal experience. That is something everyone in adolescence knows what I am referring to. After the geosphere with rock, water, air, and the biosphere with all the living things, this is the meraphorical sphere built on the previous ones. For example, life in the biosphere needs matter, water and air, of the geosphere to be able to grow and develop, and the mind of the earth needs to be embodied in the biosphere to be able to realize itself as part of matter. So the mind of the earth can be seen as the consciousness of planetary life in itself, something that is integrating all geological, biological, human, plant and animal activities into a total, higher level of planetary functioning. A mind embodied in its own physical reality. A complete and living psychic entity that will spontaneously regulate itself, its climate, and its activity with each form of life that embodies it. Be it matters of the geosphere, or life in the biosphere, this mind interchangeably work as a coherent and evolving system, as a whole in man. It provides us with a vision of itself, its direction, and how it regulates its future. How we should tackle global challenges. Because they are always going to become social, economic, and ecological to us by this scale. This mind offers us a meaning and a purpose, as it is guiding and inspiring us towards a planetary sense of communication. A law of moral obligation that we need with our five senses to be able to sense how we can interact with it in our environment. The information and knowledge emanating from this experience is directly transferred to all of its life forms. It is the basic instructions that is telling DNA what to do. How it should balance matter and organize itself. It is what we sense as something on top of the biosphere that constantly penetrates deep into each of us, and from where its vital impulse, this mind evolves that also regulates its energy, its resources individually from within all life in the biosphere. Something that becomes the accumulated and shared learning of our collective presence. What we do in one end of the world affects what happens in another. Which makes it almost impossible to think that there are still people today who rely on individual leaders who do not pay attention to this, to the impact it has on everyone and everything else, and on the earth we live on. But the smaller mind always tries to reduce the larger mind to its own size. From an individual standpoint it is not healthy for anyone to try to make a mind the size of the earth fit into the the much smaller personal mind. It will blow up, become stratospheric, and all of its connections to earth, to individual life will get lost. This mind of the earth is a connection between all living beings, something that is centered around the sympathies found in nature between man and his experience of the terrestrial mind. It is referred to by many names. Mother earth, radien-akka, anima-mundi and the noosphere.
Profane man is the descendant of an existence that is fed by the impulses that come to him from the depths of his being, from the growth and development of himself in the space that has been called the unconscious, and from our relation to a greater consciousness as an experience of a whole that is the result of this relation. But a purely rational man is an abstraction; a result of the demands on him that challenges the existence of this interior relation, he is never found in real life. Every human being is made up of this unconscious activity, of the challenges laid on his ancestral being, of his spontaneous experiences or teachings from within that space. Our mismanagement, or distortion of this creates tremendous contradictions in our young ones. Often with tragical results. It is about ourselves. What we do with this, and what implications that have on those who lives around us. Because everything in this world is based on this connection. Every animal, flower, tree or insect’s life. And on mans lack thereof. Being is not something which we come into, but something out of which we proceed. Just like the grass on the ground. We are an expression of it. Of earth itself, and of that depths of being from which all forms gets fed by its instructions. That is why our relationship to life is also our psychic experience of a relationship to the earth. Our mind is the mind of the earth. Without it, we have no connection to life.
There is a personally experienced dimension that leads us to an awareness of a much larger shared whole that in an incongruent way puts everything together. The personal extention to which the ego relates, is also the space that shows us the characteristic features this timeless energy has when it speaks to us. But beyond the place of the personal events surrounding the ego is the experience of the physical strength and supporting realm of nature as a perceptible expanse on its own terms, who is always nurturing the ongoing transformation of an instructive purposive psychic order. If I were to use any terms for this that had not already been loaded with a specific meaning, it would be anthropos and anima mundi. They are like old role models for the intellect, that aggregates the experiences we have of what is constantly moving around within us, or what is thinking in us, the events that has its own predetermined relation to all the forms we contains, and to the things we call ideas. But I myself find it is more consistent to use Sami or Finnish terms as they capture the experience of them in a more direct way, referring to them in their widest sense. Because if we do not find our way of describing our encounter with this, we get stuck in the ego and in its adaptation of life to its own smallness, and in the absence of an experience of a larger conscious whole, we will become authoritarian and idealistic.
Everything is related and part of a totality everything else is also a part of too. It is revealed to us through the emerging character that develops within us. But the ego and its many faces have a way of privatizing what it is. It belittles it, and for its own convenience try to make it the size of its own smallness in its relation to a consciousness as great as a cosmos in creation of itself. The ego do not relate to it as being part of what that is, and to the reflection our consciousness has of itself. Or that the information given is part of something larger than the ego that belongs to a shared consciousness in its sacrifice of itself, that transforms mind into matter. Which means that much of the information we receive is intended for that which is beyond the ego, and common to all people, which develops our being there regardless of whether we attend to it or not. The ego will always oppose this, but with age reluctantly come to recognize itself as something that is part of a consciousness that is much larger than the privacy created by the ego in its creation of its smaller egocentric world. But outside of its smallness, we will come to discover that we have a relation to something older and much wiser, that is constantly speaking to it and give it directions.
There is a Sami word, meahcci, which is related both to psychic events, and to social experiences that creates an external context of an instructive purposive other order. It can also be described as what we in our daily lives focus on in our relationships where the larger consciousness has a common meaning to us as it is part of what is simultaneously experienced and mutually supported by all of us. Which means that the intervention of our own ideas and feelings, no longer alone determines how we imagine the world around us. This universal presence, and how we relate to it, do not stand in the way of the awareness of what emerges there to other people around us. It becomes what it is, a common ground for both social interaction and to personal relations of an ongoing creative transformation of psychic life. If I am not being aware of this, it is only my ego in its separation from my psychic context and our original whole that motivates how I relate to others and to the world. It wanders around in all sorts of ways without ever knowing what to relate to. Or it goes mad and try to relate to everything all the time. But it is lost without its relation to our psychic sense of a totality. It will have no connection to life. We become noticeably aware of this when our surroundings in different ways relate to our conscious content as if it somehow belonged to them. As if our spontaneous processes in some strangely distorted way are not allowed because they do no exactly match the ideas or the emotional content that emerges within them, and that that content then must perfectly match our’s without any of our own varying individual characteristics at all. This is the basis of the authoritarian behavior in all of us, and the reason that we try to dominate and suppress others. Also, it is here we discover that it is only our ego that matters to us as we try to decide for people around us how they should relate to our world, to our imagination and to our veil of matter, as if our views, or our connection to this is the only one they should have to life. We are all a living psychic hypothesis, an interpretation of a versatile form whose origin is constantly repeated by life, something that has recurred again and again since the dawn of man. It is the potential we refer to as personality. If we do not pay attention to this, we are literally just living half of our lives. The second part has a character on its own whose characteristics are not given from the context in which it find itself. It may instead seek its natural expression in something that has a completely different and much older origin than that which our current environment provides. This is why we suddenly discover that we have become receptive to the spontaneous outlet of the feelings and ideas that create. We discover our other side. Our relationship to it, and that how it tries to speak within us is not at all a given by the world of thought that surrounds us. On the contrary, it may find its own natural context in something that has a much older origin, because its personality in a traditional sense, is an ancestor with specific personality traits that are characterized by the information it conveys to the person to whom it has returned, regardless of that persons willingness to listen to what it has to say. But most importantly, it’s not something we should pretend to be, it’s someone we can learn something from. Because we still live in this world and do what we have to do, but that has something important to say about our relationship with it. Something that does not always depend on the time we spend living in it. Obviously, this character is something that no one else can tell us what it is. It must be experienced and communicated with personally. It is unique to each and everyone. We can get help with that. But as long as we do not respect it, the world we have around us will always be just an outlet for our frustrations.
The great source of consciousness and nature’s laws in Sami is radien-attje. Experienced as the one who is the vaulting of the sky, and the all-pervasive mind who is the cosmic casing around the earth that elicitates and energizes all life forms. The life force itself in all there is, and the nature of thunder while he is making out with the earth. But he himself is without form and made out of pure consciousness. He is that which regulates, advise and controls all change. The transcendental content of raw uncontaminated mind which is what creates a unity of himself in everything that is as he transcends all experiences of consciousness beyond all words and explanations. Like a non-attributive evolutionary awareness that neither produces nor is produced. Yet he is the primary component of everything that exists and the intersubjective recognition in which other souls are made visible. He is the one who lives in everything and keeps everything apart, but still together. He appears as the organizing principle behind things, in an intentional spontaneity and in the inspiration that sacrifices itself to matter for the constant creation of our world. He is not a god but a presence, an intense psychic experience of consciousness in the totality of its inconceivable magnitude, something that is constantly present and affects us everywhere, in everything and everyone, all the time. He is what we can only face by ourselves, alone and separated from others, and in the presence of nature that will calm down our constantly changeable and anxious ego. Which also means that we have to meet it on our own terms, together with earthmother, Maderakka, with what she has to say. I think that is why all indigenous peoples in one way or another have traditions that support this type of personal retreat, which conversely also reflects our need to spend time with ourselves, to have a solitary communion with the between. Which explains why such things as vision quests and initiation rites became part of their traditions. Most types of withdrawals reflects our need to spend time alone. It is a call to us to start pay attention to it. We are so confused and preoccupied with what the ego wants, that we got separated from our original whole, and we have forgotten the role it plays there in connection to our mental health, because the connection to our shared totality is something we cannot fix using pharmaceuticals. For better or worse, it’s all about whether we can endure the influence the totality has on us that everything is a part of. Because it is what connects everything with everything else.
In addition to inspirational and metaphorical life, the dichotomy within me have created a kind of peace settlement between two ways of relating to life. The psychic world that designs and superimposes all my life experiences, and its parallel, the entirely external objective one, where the external reality is based on the requirement to be able to translate the psychic world in terms that can be adapted to everyday life, which regardless of the metaphorical life will make the inner person more relevant and involved externally. It is like consisting of two characters in a timeless internal duel, a struggle between two approaches that now alternately motivate each other. An outer one-sided objectifying one, conceptualizing everything in contemporary terms, and an inner spontaneous, processing and ordering one. Both equally real and in constant translation between each other.
Therefore it make no sense to unilaterally advocate just one side of them, people who do that do not realize that the evolutionary idea that they so stubbornly advocate or oppose is in itself the ongoing translation between these two extremes within us. Something we experience as the flow of life into matter. Of its potential which grows and develops. But without us recognizing this duality as a conflict we will constantly externalise it due to the contradiction life in translation creates within us, and that it is an interaction that takes place within existence itself, that it is the evolutionary process that is constantly going on between the potential and the actual both within us, and in everything around us all the time. If we only identify with one side of this, that will make us become idealistic, insensitive and cruel.
The dead relatives and ancestors are always present and have a connection with the living, they influence us and are in constant contact with us as a living reality, just as they are also affected by us in return. This is jabme-aimo in sami. Or the personal subconscious in psychological terms. They are ancestors, people and characters we experience in the turmoil of the past mixed in with the present. Most often we do not pay attention to what they want to convey to us because we are not used to talk about it, about what this means to us out of fear of personal attacks. Of being ridiculed and not be taken seriously. But some of these influences is also the transition of a specific character into a living being, a kind of resurrection, which in sami and traditional life was expressed in re-baptism. This is a revival of some ancestors advisory influence on us in itself, and what is behind the Saivo teachings and of radien-niejta, who thereby provides a natural connection with the notions of creation, and to the constant return of all life which is also a living connection to the perception of soul migration. Australian aboriginal people have a wonderful way to acknowledge this in their concept of the dreaming. In reality it is a personal experience of a kind of inter-psychic involvement, where the vastness of the participatory space itself between nature and psyche becomes an experience of a kind of symbiosis. Something that turns visible to us when we go through our second birth, and experience it in its relation to Saivo, without which there is no relation to the sources of power behind it. It is with our inner character that we relate to the feeling of having a presence in the background of life, which we use and interact with when we explore our shared psychic experience of its influence on us. Something that our ego turns into objects. In older Finnish traditions, this character was called etiäinen, in Sami it is called ovdasas. Its like a premonition of events, to see how our and the nature of the character of others and our ego’s interact with the flow of psychic life. Saivo represents a common ground to this experience. Like the aboriginal dreaming does to them. It gives us a sense of that all human beings, all places and things have a haltija, or an inner character of their own with which we relate. A contemporary way of approaching it is in the concept of the personal unconscious and the view of psychic energy that arise beyond that which then can take on common psychic forms and figures. Our cultures are full of them. Also, if completely out of psychic context, it is often referred to as animism. However, most people are not aware that they are living a metaphorical life because they do not understand that the conflicts we experience within us force us to acknowledge the influence it has on us without identifying with the impressions we get from it. Which we also share with everyone else. Our ego also has such a metaphorical part to play within us, and we know all too well what happens when it pretends to be the whole of which it is only a part. Through metaphors, we constantly transform our psyche into matter in the experience we have of the all-encompassing energy* whose structure is independent of us, and how we would like to transform its sense of meaning into matters of the mind. It has always been there, it is the flow of life, and that is what formulates our experience of Saivo.
• This is most likely the experience Heisenberg had and applied to his work as the principle of uncertainty in physics.
As a raw psychic experience, we have to learn that it also have significance to our psychic balance. Because we have a spontaneous exchange with a world that engages our senses, and that this energy within us is our embodied physical response to it.
Trying to relate to people who for various reasons are outside a relationship to the whole we are part of, and only relate to everything via their ego, is like being thrown into a bottomless abyss. Of dying inside. Its a feeling of a total loss of all life. After a while one can get used to the dim light that is there, of the scanty human contact, and of the disembodied aerial appearance it has on us. It is a desolate, lifeless place completely devoid of human life, abandoned by our senses. Nobody wants to be there but almost everyone is painfully preoccupied with defending its sufferings, and throw each other into its bottomless pit. I often get pulled into its atmosphere, into its attitude to the spontaneous, and its expression of lifelessness through the way in which direct authenticity is denied by the ego which turn everything to objects of nonexistence outside the whole of which we are a part. But most often through sudden aggressive outbursts that are the defenses of the ego’s attitude to the wholeness that is beyond its control. People are sniffy and condescending towards what they reject in themselves. Something that when we are young will question the relationship we have to our wholeness because our natural energy and spontaneity constantly evoke guilt from those around us who deny it in themselves. No matter how we try to reach them, they feel eviscerated to us, dead, like cold empty corpses who want everyone to share the wander around without any psychic contact with life, of being constantly tortured by the hopelessness and control that the ego forces them to submit to. There is no background, no visual inspiration. No shared conscious experience. Nothing. In Sami, this place is called Rota-aimo.
The reality of my/our psyche is that I/we try to describe what it is with what it produces in itself. The most amazing thing about this is that the psyche also interacts with this material in the consciousness of others, and that it is driven by an energy, which mutually affects the shared relationship it has to everything around us in a cosmic sense. It is what organizes and transforms our sense of what is from the deepest layers of existence. Our minds have an independent order of their own which is embodied in an inner counterpart to which we must relate. We are constantly called to it when we are withdrawn. She’s called Saivo-niejta. When she is done and have had her say, and is satisfied with our communication with her, she changes attitude and transfers all her energy to reappear in her outer form called Radien-niejta. In this presence she is our relation to consciousness from a psychic approach and brings with her our participation in a totality that brings together many similar forms of impressions of charged information which joined together in a context of a supraordinate origin, and in a kind of interacting symbiosis with nature, embodies it in an ongoing process that gives meaning to their appearance as reality.
In some people of the north (when I say people from the north, I mean that the psyche, although for many generations it may have become a forgotten, denied or a repressed influence in the sense that it still affects us, has a specific set of experiences that are dormant within some of us), and in the world of indigenous peoples where traditions are still kept alive, the connection between the ego and the original whole is of great importance and are often culturally maintained. It is obvious to a bystander that a feeling of shame for it, or that it is something that should be repressed only to give priority to the ego alone is foreign to this frame of mind, and it is apparent that it is something that is imposed on it from the outside, from a world that has lost this connection. The ego has gone mad and tries to find this connection again. But it does not know where to go. So it tries to connect to everything, everywhere. This is where nature comes in. If we where to spend more time alone with earth we will discover her beauty and that she always listens and try to help out. When we begin to pay attention to her, the ego will no longer be alone, it will try to find its own relationship to the greater mind that arises in that encounter and approach it. This comes naturally if we grow up close to her. It is a connection we share with others to our inner companions and to the larger whole in which we are included as a growing part. This connection always shows itself to us in its own personal way. Nobody knows what it will look like because we do not know until we meet it. That’s why we always feel uncomfortable with people trying to decide for us what it is. Or in various ways trying to stop us from following its lead, regardless of their ego’s. Many of the conflicts we have and see around us have their beginnings in this.
Intellectual or psychological abuse of a child can also take the form of the child not perceiving that his or her’s ego is acknowledged in relation to its original whole because it cannot connect to an adult parent’s ego if that has been cut off from its psychic background. The child’s relationship to its own wholeness then gets distorted, and it learns not to attend to the feelings and insights that it conveys to the child. The child’s perception of himself through his developing ego is there, but it is completely dependent on the parents’ psychic environment. Through the different types of oppression of the interior embodiment that is transferred to the child. The abuse then contributes to a constant feeling of inadequacy in the child, and to the fact that it cannot rely on its own resources, or be able to use them to its own ability. Instead, the child compensates, and does everything in his power to suppress the relationship it has to the underlying whole that organizes the child’s experiences even in situations that are not connected to the relationship for the original abuse from the adult ego. What remains in the child then when it grows up, is an oversized ego that constantly goes beyond the function it must have, and with a constrained relationship to the psychic whole on which the child and later the adult person are dependent upon. This becomes an unknown end in itself for the ego, to constantly search for the lost connection it has to the repressed whole. This will later lead to intense conflicts in our personality between our inner whole and the exaggerated importance of the ego. This is most often transmitted to people around us and to external events that are compulsively created by us through the influence it has over our lives. This is the mental infection that affects us all and that we constantly, without end, pass on from generation to generation.
If I penetrate deep behind all cultural layers, behind all political, philosophical, scientific and metaphorical notions, into and behind all our stories, our impressions, ideas, images and visionary experiences, and observe them as events that are transformed and embodied within us in their purest and most untouched form, then these processes behind them, as when they are made conscious must be what is called psychology today. The underlying energy that carries them, studied in physics, is also that which is nature itself, the cosmic body of energy that interacts with us, and formulates itself within us, regardless of how we in a historic sense like to describe them. An energy that when it formulates and emerges is charged within us in a varying degrees of tension. Of course, I experience a kind of constant confusion around it, because everyone just like me tries to describe what this is with the same content that it produces. But there is also an experience of a higher order that assembles them and makes them go beyond what they are in themselves in the intermediate area that constitutes the space that exists between all that is. And then it becomes very important to understand how important our ego’s relationship is to consciousness in this context. Words as objects simply cannot do justice to the experience I have of the content received by my senses there.
This is a description of the journey the I or the “ego” have to embark on. For me, It has also contained many encounters with a bear, the raw uninhibited instincts that I encountered in my dreams. But the primordial whole, which the ego perceive itself as belonging to, is putting the ego under tremendous pressure along the way, and its relation is constantly becoming judged by how genuine that connection is to it. Using Sami terms and descriptions, makes it possible for me to describe the experience of how different levels of saivo or psychic motives behave, such as jabme-aimo, and routta-aimo when they enter our lives. They are as real in them as in the impressions we get of them as interpreted in psychological terms and descriptions. My reality appears in its own context beneath them regardless of the typological preference I use to describe them with. In themselves they constitutes an interface, and the personal surface to several levels of a growing experience and integration of meaning to our consciousness. But the raw first experience is still going to hit us as a violent psychic turbulence. A storm of mixed emotions and moods related to both people around us, to relatives and to ancestors living in our psychic background, as to psychic sources of an older more abstract and intense form of energy. Depending on the attitude of the ego, we might even end up in routta-aimo. I ended up there on several occasions. It is the realm of anxiety, emptiness and complete hopelessness where we really have to give up on how we look at ourselves and others. An intense psychic breakdown there forced me to change. Because saivo had to be thoroughly accepted to become a living reality. To become something that we are in which actively affects us. And there we have to meet Uksakka, the woman who makes us acknowledge her moods as ours. Which makes us see, and listen to our own and others’ integrity. We also have to meet Sarakka, she who makes us feel our inner cleavage, a split between the actual and psychical, and an emotional separation between the ego and the original whole it is in. Juksakka also enters with full force and demands us through her directness and unquestiability to be absoluteley genuine and stand up for the truth the whole conveys. Maderakka also appears in the experience of our second birth. She connects us physically to earth in a psychic symbiosis. Our inner person and companion begins to develop, to grow in the physical connection it has to nature in which this relation deepens. Maderattje also appears. He who is the very source of our descent, the primordial psychic image we have of us apart from any external authority, it is the context and pattern our origins has formed that makes us identify with what characterizes it in our charged visions. Suddenly, radien-giedde and radien-niejta becomes apparent here as the interaction we have with our psychic world. Radien-niejta, our psychic consciousness appears to us both as the one who creates and produces our inner being that leads us to the whole, and as saivo-niejta, our withdrawal, and disappearance into her psychic reality, and the content we experience in the abstract vastness of the night sky, of stars, planets, of the timeless cosmos itself and its boundless body conveyed to us by radien-akka. She who gives physical form to the underlying field of energy contained in everything, and to the original abstract forms that appears from the ever-recurring processes that are radien-attje. Radien-niejta leads us to our sense of a whole. We can meet it in many places in nature, as she intervenes in our life, such as the sources of power and places that where we are drawn to. In the mountains, table-lands, by lakes and streams, in the forest, everywhere where nature itself attract us to them, often marked with unique and eye-catching features. This is where we enter Saivo, the psychic realm, and the Places that have an inherent power that our senses experience and communicate with. These power centers was once marked as sieidis. Our interaction with the experience of this totality is also referred to as meahcci or meahcci’s, it is the daily interactions we may have with them.
We find authoritarian men recurring over and over again throughout our Western history. For these men, when they have achieved everything they could possibly dream of, the only thing that remains in the end is the original abuse that their ego has experienced. It is then a matter of they in their adult roles and in leading positions can return to that connection within them which has once been broken, and which has driven them all the time. But instead of devoting themselves to re-establishing that contact in themselves, they act it out once again. In the worst case, they live out the abuse their early egos experienced in the loss of the embodied whole they were separated from because their parents suppressed it in relation to the young ego who identified with them, and who was thereby separated from its own interior background by their suppression of it. That distorted relationship to the psychic background was then transferred to the child and to the young man. In his life then, he will repeatedly act out the exaggerated role his ego has been given in relation to his inner whole. And he must constantly compensate for the initial loss in that role. Even though he might have achieved everything he has sought after. His mind will always come back to the original scar as he ends up behind the turbulence this have constantly arranged for him, and to the psychic void that awaits him there. This leaves him with a choice between reflecting on what has driven him so far, or creating a way to connect to the struggle that his ego is waging within him towards his original whole, transferred to external conditions. Such a man has no problem constantly destroying what he has built up, moving on and repeating it again. And if he is a leader on the world stage, he can even start a war. The experience we have of this, is the struggle we all carry within us att some time in our lives. But the scale of the damage this has done to us is almost impossible to fathom in its awfulness. Even during only one single generation.
In order for us to develop into humans or grow in any sense, we must seriously acknowledge both the phenomenological psychic background, which is the direct enlightenment we receive through the wordless processes that organize and structure our experiences, and at the same time also take into account our individual ability and personal history which spontaneously formulates us in substantial terms, and then also makes them realizable to us so that we can meet them and reflect on them in our lives, no matter what tools the ego uses as inspiration to be able to work with them. If not, we lose touch with our senses and become trapped in the definition of reality that the ego makes up. This in turn disconnects us from feeling involved in the greater context that influence us in our lives. This is also something we like to see in leaders around us so that we can trust the decisions they have to make in our place. Unfortunately, these qualities are seldom provided by our leaders as an example for us to trust, but we are left out in their uncertainty and confusion. If we grow up with it and it is conveyed to us by our parents, this confusion also becomes our own. We will not have access to the parts of us that in our relationship to ourselves put us together with others in a larger psychological context. We will lack a personal background that can safely convey our impressions, nor will we respect it in others. In the worst case, we feel completely disconnected from the psychological environment in which we live. Which also gives us a possible explanation for why our ego can so literally and devotedly identify with and follow, or detest people in leading positions.
I have come to a kind of understanding of how the ego works and creates hierarchies. When other parts of us, through our emotions and moods put our ego under pressure and we fail to pay attention to them because the ego’s first reaction is to try to control this experience and maintain order, since it undermine’s the ego’s special position and causes it to begin to oscillate between an omnipotent oppression of that which is conveyed by the whole, and that which it is absorbed by in the feeling of anxiety and self-pity coming from its loss of dominance, because it is through the flow of the senses that we are in contact with our original inner whole. But the ego sense itself as being this wholeness. Our ego experience doubt now and make us feel questioned “from the outside”, which is the inner whole it has distanced itself from. This is where the mindset of hierarchies come in that differs from a traditional or indigenous attitude. They always seem keen to maintain this connection. But in our absence of a wholeness the ego begins to try to arrange its value and meaning according to the “sense” it has of how it is perceived, and how it can control this inner contradiction that has arisen through its suppression of the original whole as it is conveyed through others. No other ego is then allowed to exist in itself, but must be subordinated to only one, its own. This in order for it to be able to protect itself against the intervention of its own experience of what this wholeness contains. The ego does not perceive that the doubt, the emotional moods it encounters come from within the sense of a whole that it is part of. That it cannot control it because it is outside of the ego’s reach. The ego exists inside it. It is bigger than the ego. The omnipotent ego therefore tries to bridge the sensed distrust from this grater whole by trying to prevent it from occurring in an environment that it can control. In this way, through an oppression of its surroundings in a mixed reality, it tries to absorb and control its doubts through others, and the feelings and moods that it perceives as threatening, to create an order for how this whole it is surrounded by should be allowed to be expressed. It tries to calibrate the other existing ego’s from what kind of independence they can be allowed to have, and position them in some kind of controlled relation to the uncertainty it experiences from its contact with the greater whole. Hierarchies are its way of systematizing what expressions they can be allowed to pass from them to be able to control what it perceives as threatening. The dominant ego must keep a distance from, and objectify the influence from our emotions and moods in order to maintain some kind of artificial relationship to the frightening original whole that exists in and around all of us, if its naive rulings and romantic dominance is to be maintained. But it cannot acknowledge the existence of other ego’s out of fear of losing its exaggerated significance and having its sensitivity exposed. The capriciousness of its defense will therefore be a psychic danger to the environment it oppresses, and from this emerges all kinds of distorted authority and disturbed followers. From small groups, and families, to large companies and countries. At its core, its about our psychic health, about the sense of feeling whole.
Once again we find a man who gathers his influence and self-proclaimed greatness behind patriotism and the sufferings of others. It’s about our male ego. About reinforcing it, because its total dominance in the sense of its control over our moods and emotional life is threatened. It will oscillate between an inflated sense of omnipotence and a sense of being constantly questioned by self-pity, and of an excessive need to control everything and everyone. It does not know that it is questioned from within. From our individual need of psychic birth. How many times can we allow this to happen to us before we understand what we are giving up on in ourselves. It is our lack of character, and the pain of psychic ignorance. That lack in ourselves which creates the leaders we get. It is what we neglect and fail to recognise in ourselves that we support in people and leaders around us. This is how we create our own sufferings. It is about our own reality. What we want it to look like. Is this it? The commitment to grow and mature falls heavily on each and every one of us and our conflicts reflect what we hide behind our naive ways of relating to our psychic reality, what we do not want to see, and what we force others to submit to in our place. How much suffering do we have to inflict on others and go through before we have had enough? Before we pay attention to our own psychic ignorence.
We come to a point in our lives, in our teens, where Sarakka calls out to us. She is also called the “woman divider”. She comes with a sense of separation, where our inner sense of the whole we have been in is separated from our outer life and forms our first experience of the whole we are in as something both of an individual experience, as a common calling, and a collective one. Our ego itself can no longer maintain it as part of our external physical reality. It must give it up and face it as an experience in itself, as an intervention and a requirement for participation, as psyche. The conflicts the ego creates are what happens to us when we do not find a way to go through with it. When we do not find the psychic courage to face Juksakka’s direct intensity and powerful natural authenticity. Because she absolutely demands it of us. Either we meet her terms or our ego goes to war with itself. We desperately need to put the bear inside of us at rest. In historic and psychic time this is the traditional ritual context where the bear hunt found its meaning. As a result of negotiating with our instincts it makes Maderattje visible to us as the source who provides us with our primordial psychic environment, beyond our fathers and external authorities, and maderakka embodies it as its relation to our life. As an extension of this process, radien-niejta appears as a psychic consciousness experienced both in the extent of her outer bright energetic aspect, as well as in her dark reclusive side as saivo-niejta. Her appearence connects us with our inner companion and its relationship to the original cosmic totality with all its living forms and elements of potential life. Something whose source makes itself felt within us at the same time as it is everywhere, in everything around us. A dream I had tells me about this; I am behind an electric fence that consists of two thick cables. Out of an sami hut made of earth, earthmother comes out in the sunrise and greets it with her arms in an angle, palms up. I cut the thick cables in the electric fence and step out on the other side. From a mountain side I see two people coming down towards me. I walk ahead to meet them. It’s a young couple. I show them my packing on the snowmobile trailer that I have. Some time has passed since I had this dream. But I now realize when some time has passed and I am writing this, that what this dream was tryng to show me, what it meant was that I still had some work to do with what my packing contained. But the couple who came to meet me were radien-niejta and radien-giedde.
People around me are images of what I imagine. I dress them with the experiences I have of my impressions. Just like dreams do without me as an intermediary. With dreams, it’s the other way around. They dress my experiences in the images that they form and transfer to me. In this sense, all there is, is images from our dreams in our daily life too. They warn us in our nightmares and present themselves in a greatly increased sense of psychic energy. If we stop listening to what we see in others, and what our dreams see in us, our connection to life get lost. This is what turn our lives into a nightmare. We get stuck in endless repetitions that makes us blind to both ourselves and others. We are lost in jabme-aimo, our personal unconscious world, and are overwhelmed by the intervention of saivo-niejta, the dark aspect of radien-niejta where we are not aware of her influence over us. If we completely ignore her trying to connect to us we get passed into routta-aimo, a psychic world of anxiety, hopelessness and despair where we, not knowing what is happening to us, are judged by our connection to radien-attje. The sense of wholeness we have within us and which at the same time also is what surrounds us. Radien-niejta is she who unites us with our inner companion, who show us what we are, and who connects us to the origin of psychic life and the constant emergence of creation. In this way she also unites us with our experience of our timeless origin, and a relationship to the constant rebirths of the personality of an ancestral instructor, and of what we call soul migration. She keeps within herself the experience of something resembling a soul in everything, a psychic symbiosis like a world-soul, which leads us to the fundamental all-encompassing elements behind all there is. It sounds overwhelming but it is an everyday experience. The difference between people is how we retell our experiences, if we seriously acknowledge this or not. For the most part, we just live it out in others through our expectations of them. In our personal conflicts. But we can also see it in the personal turbulence that lies behind what shapes our world events when they are reflected back to us in the most vivid way. But seen from our sense of a wholeness, with the synchronous logic of meahcci, usually in an abominable way. In ancient times, this was what the saivo teaching was all about.
It is really a personal social problem on a global scale to stand up for, live out or befriend what individuals, or individuals as groups or individuals as a society do not want to acknowledge and therefore reject. We constantly let others suffer for what our morality and its circumscription excludes, and what we like about ourselves reflected back to us by someone else to make us feel good about who we are. Which another person then must live up to in order to gain our personal appreciation and recognition. Which, of course is impossible. No matter how hard we or they try. Once entangled in it, we will always be caught up in the spinning of the righteous. No other than our own isolated ego is then allowed to exist in there because we want to include and control everyone else’s sphere of experience as well. We judge others only out of what our narrowing ego’s ideals may accept or exclude, no matter the circumstances, and we throw away that which is not allowed of us to “the other”. We deceive ourselves into believing that it is our I that is the sense we have of the whole that we are in and is projected onto us, but it is actually only a very small part of the experience that it conveys.
The Earth Father is the psychic relationship we have to a physical experience within us of an embodied metaphorical presence to Mother Earth, which is his relation to reality as an outer envelope with nature as his clothing. They are the ones who together transfer a psychic presence into a physical feeling. Without them, we could not have a relationship with the world. It would only appear as a continuous stream of observations without consciousness or meaning to us. No ego or I would ever exist without this relation. Existence would not be felt or experienced by anything. Nothing would ever be related to anything else. Everything would just be something in itself without any connection to anything. Our existence would lack content and only be appearance and witnessing. There could not be a sense of an expanse above this either. As when we look up to the vastness of the cosmic mother, to she who is the deep sense of the night sky and the conception of its immeasurable content. Of her spouse, the source of all the energy that forms into matter and make each living a “thing”, a psychic image of the unimaginable cosmic background, which they transform into this life as we know it.
Reality is for the most part experienced and its energy exercises an interaction with what it is embodied by. With biology. Something that the medical world can only influence and suppress but never understand. We cannot exclusively meet and treat all experiences medically. By “medicalism” we will never understand its content or work through its significance.
I have always been reserved towards extroverted people because it is also something that was forced on me early in my life. Except for the fact that it was also undeveloped, and my reservation lay in my fear of how I should approach it. I also found my disbelief in the fact that it was something that was exclusively recognized in my larger environment, transferred to, and sensed by me in my early teens. Which forced me to suppress the processes that I naturally had within me. That certainly contributed to my mistrust, as such a one-way relationship did not reflect my experiences at all. Suddenly I should just accept that what I was, was a measurable, testable and statistically quantifiable being, constantly explained by its interpretations and conceptually defined by the amount of its followers. What I was inside me suddenly became something that had nothing to do with my external relationship to others and to my life. For a while, I experienced it so intensely that it felt like psychic torture. Like I was in rota-aimo, tartaros, the land of the lost, or in hell as the official belief or imaging describes it. But I was not a believer. That was my actual reality. Where I was and where everyone else is if they loose touch with our internal processes on the road of development, and with the one that grows within us. My inner center and its sense of a totality didn’t count for nothing and my need to be able to formulate that and be in it just grew as my inner conversation increasingly became stronger, but without the outer anchoring it needed. The dominant extrovert approach did not reach me. It thought it could describe me from within but had no relation to what that was. I did not recognize myself in the concepts that was meant to describe its relation to my reality, and give me a way to formulate my experiences as I went along with my life. Instead it went into a full stop. Into psychic torture. My interior and extraversion did not correspond to one another. Instead it disconnected me from myself. It seemed to me that I was supposed to ignore the process going on inside me. Which was something that I saw all around me, and something I recognized in people even if they ignored it in favor of an outwardly extraverted presence. I listened to another voice, and received my guidance from both the living and the dead there, which knowledge meant something in relation to what was happening to me, and lay before me in that work. It was a living relationship I had between my consciousness and my inner person on several levels. I had another psychic depth that I was born with that I tried to transform into my life but as an extrovert’s concept of the psyche, and the experience of what this extraverted reality was, I was dumbfounded of what my own personal settings were. As I mentioned above, psychic terror, rota-aimo, or hell, better describes this experience, when one has lost the connections to what appears as that reality between myself and others. On the one hand, it is about being able to be that with others, with someone who knows how horrible it is to be in it and has been going through it by themselves and respects it without taking its underlying importance out of it. We have a connection to each other here. This “hell” is a shared experience of the same psychic realm where we got lost. Where we get stuck. We have a relationship with others here, but without being able to carry it for anyone, or let what this is in ourselves be worn by them. We share it with each other. But we cannot be it. The raw psychic forces that affect us here are something we are all a part of. How we describe it is our own experience, our own background, and it has its own language. We cannot formulate for others what they have to find out for themselves, that at some time as we walk into life we get lost. And we cannot fight it by denying our extraverted or psychic needs and make them an external struggle that others will suffer for us. Our struggle is within us, and its attitude is our reality. If I blame or get completely absorbed by someone, it’s because I did not pay attention to that human quality in myself. I transfer my demons to others, for them to work it out in their hell instead. They become my own interior inter-subjective trash can. We even call it love when someone accepts being absorbed by us. But they are also carriers of our whole set of extraverted needs or of its opposite, the interior psychic qualities that we pass on to others to fulfill for us so that we can escape the full weight of our metaphorical reality. The sum of my experiences leads to a kind of duality. On the one hand, there is no externally established form that can in a consistent way explain what it is I experience. It feels more practical, close to nature and even ceremonial and has little or nothing at all to do with what psychology in a medical sense use as a substitute practice here. That’s hell. Why take psychopharmaceuticals in hell if you are already there. Hell do not disappear. Hell is still hell, a psychic realm and we are still soaked in it. We only get anesthetized, which is why many self-medicate with alcohol. On the other hand, I know exactly what the experience or process is since it is its own full explanation, even if the words I am trying to use does not agree with what is widely acknowledged. But I have found that, what C G Jung has accomplished and implemented in his own words and for his own part, is the closest I can come with my experiences and what is called psychology today. It still leaves my experiences to me. For me to meet and work with as my own reality, and with my own words. Not pills, or terms and concepts that lack meaning that are shoved down my throat that would only further clog my senses. I’m not a psychologist, I am just a person with senses who needs the metaphorical background that shape and color my existence. It’s about meaning for me, not just knowledge as an end in itself. A straightforward example; we all know about romantic love and our sexuality as its physical or “material” side. Romantic love is what gives meaning to our sexuality from within. Rota aimo, or hell, is the metaphorical meaning of the realm of nothingness, hopelessness and despair. The terrible mental suffering that exists behind our extraverted attitude as its own reality when we loose the connection to our inner being’s experience of itself through us.
We can expose ourselves to, endure, and go through almost anything in our quest to strive for a recognition of what we are, if we are not given the opportunity to learn how we can go about to experience it in its original sense. Most often we will move it out of its imaginal context within us, and transform it to an external achievement where we are trying to achieve the impossible. Which is something we need to do when we grow up and got to establish a point of reference in ourselves. But as we get older it is not about a quest for the kind of satisfaction that is more about trying to correspond to what something’s or someone elses external vision is, than our own relationship to how we experience it in ourselves. Our heroism, or psychic instinct becomes obscured without its own reality and a connection to its own true source. The individual quest gets mixed up with our external social presence, and our need for reflection, mental integrity, insight and self-esteem disappears in a never-ending social repetitive circle. We commonly train ourselves in relation to an external parent or role model, who may appear to us as the procedural structure for what we are trying to achieve. In this way, both our quest for social recognition, and our individual affirmation, gets united in the psychic energy for which our hero image becomes a vessel. In it arises a separation of the previously undissolved compound of these primordial psychic forms. Its original underlying whole and its mediator are perceived in the form of him as a guiding principle. In a Sami context, they are radien-attje, radien-giedde and the authority we sense in the powers the invisible world has over us. Which is first experienced as a paternal principle, an instinctive and instructive gut feeling of a psychic energy that involves us in the transformation of what lies behind everything that exists. They become united in a single coherent endeavor whose energy is experienced by us in how we look at, and try to take part in the powers our heroes generates. In Christianity we find this in the concept of the Father, the Son and the Holy Spirit. Where the paternal part never got properly separated from the others and became distorted. But to do so is to take the last step out of a kind of psychic misconfiguration. We seek to become our true instinct, convey it and formulate it in the image of our achievements, in the energy that the hero provides us with and which, then direct us to the source. To our instinctive recognition of what heroism means for us in relation to our nature/animal world, to other people, and to the meaning of how it makes us parts of its underlying cosmic energy and wholeness. It is the energy in the hero figure who in our collective pursuit of this wholeness also contains all of them.
We live in a world engrossed in an economy governed by our companies and banks in their pursuit of a kind of consciousness whose spontaneous instinct could generate commercial benefit. But we have forgotten that the source of our consciousness is created from our personal interaction to another original sense of whole connecting us to it from within our experience of it. Something we cannot own or control. It has to be developed, which becomes clear in that it first appears in relation to an instinct in communication with a context which is beyond the personal in an existential sense. This is the “asset” we are really looking for. But it is surrounded by difficulties that we have to go through as individuals first. Alone and for ourselves. Apart from the influence of anyone or anything external in a worldly sense. Without this, we will lack moral integrity and be exposed to psychological issues. I also imagine that the decrease in innovative abilities after a certain age is due to the fact that personal psychic growth has stopped or stagnated. We have blocked ourselves from our world of psychologically meaningful instincts by not attending to them. So instead we try to squeeze water out of stone. We become superficial and prone to defence instead of uniting our growth and development with where the interconnectedness of our gut instincts and vision occurs.
The physicist John Wheeler said: “Reality consists of information created by observation, and this observation must be made by something conscious.” Who, or what, this observer is, and what it was that left the information to his consciousness is not so obvious. But it informs us that nothing exists without being observed. Reality creates itself from energy as it transforms information into embodied matter. He referred to this exclusively in a material sense. As a scientist, he was the one who came up with the concept of black holes, and he is trying to verify himself as the observer of the information that his consciousness received. But if we trace this information back to the source where it was first generated, it becomes a personal instinct, perceived by a consciousness that has formulated its personal relationship to something else, a kind of second center that grows by itself from the enveloping whole of which all life is a part. A kind of benign energy that flows through everything and that maintains the physical world in a constant creation act, and who transforms its psychic energy into tangible reality in all kinds relationships to life that is beeing formulated by any observer of it. Wheeler could also have formulated that himself. But the source of the information that came to be formulated within him was probably not part of his consciousness. At least it was never mentioned as part of his discovery. What I am trying to say is that we have a relationship with a second center that assists our consciousness with information that generates what we perceive as existence. In sami that source is called radien-attje. It was not a divinity, but the living source of the background information that grows in all life.
We are all both individually and together part of an overall psychic whole that we interpret and try to describe by cultural means. This common background in which we also constitute the content together with the sources of origin that forms our individual experiences of it, and which together with our external senses make out how we imagine it and, when we meet others, creates a kind of innocent incongruence that is usually due to personal differences seen against this common background. It is usually not due to the raw psychic experience and the influence this extensive psychic whole has in its individual parts on us. For how we interpret them is personal. The difference lies rather in how we both individually and together with others, choose to describe them through how we experience its parts. The psyche is not only the parts of something we experience, it is also something we are in. We have created societies, but that is not what makes us civilized. Problems arise when we think that we are either the whole of this background, or identify with some of its parts that exert their influence on us because we then exclude others’ relationship to the individual influence it has on them, we then try to replace their description with our own of how the parts of that reality are experienced in the overall psychic context. We can easily put it this way; the pain and friction we experience in the struggle within us becomes the struggle we wage through others. We are waging a war against the psychic whole we are all in with the parts that make it up and we are all involved in and affected by.
Some time ago I had a dream where I was standing deep below the ground. Above me, trains passed back and forth in several floors from the ground and down. I was at the very bottom, under everything on an empty, newly built still unused station. I remembered it this morning, and understood that it had told me that I would go far down, all the way to the very bottom. Far below the public transport that our culture has provided us with for a very long time. And that I will find something there that seems completely new to me, and that it lay there completely unused because it has been hidden under so many layers of cultural currents within my mind.
Together with the activity that spontaneously appears within me with its own guides against a background that is no longer acceptable to our society, this forms a kind of vision that makes my life, and the time-bound currents I find myself in, more comprehensible to me. Back then, I was not able to forsee what was going to be formulated by itself from my within. I had to get through it first and live through these experiences that then would be handed over to me. The difficult thing for me is that it appears together with other things in contexts that are contemporary, where it is also translated in the same sense as it is experienced. Along with this, it also filters through my senses with a different way of looking at things than I am used to, and with a purpose that has been lost to us and that was probably used for this reason a very long time ago. More and more often it feels like that is something my psyche is trying to recover.
Yesterday I came across this clip on Navaho traditional teachings. A link is provided below, and this is my impression of it.
We no longer fill Saivo with ancestors and descendants who provide us with the knowledge like that of the Navajo native americans do with their traditional teachings. People who can tell us about the psychic experience of “Changing woman” and her son, the monster killer who is the one she gave birth to to help us realize our relationship to what we feel and experience. Which makes it possible to formulate it as its own inner reality. The one who is going to make it possible for us to visualize what happens between us and what it means to us. What that content will look like to us. He is not an outside person, and without him the knowledge that arises in people as men who understand women, and as women who understand men, we will remain unknown to ourselves. The monster killer is in fact the one who kills our identification with what we feel and experience, that which equates it with us in a way that makes us unable to differentiate between us and them. The forces that affect us before his birth will be founded on the relationship we have with our primordial inner psychic parents. There is no “psychic” space there. No space of our own between what we experience and others. “Changing woman” has not yet appeared to us. That she becomes pregnant with him by the sun, the light, the insight, with consciousness, only makes the story even more inspiring. I think the story of changing woman is wonderful.
There is a place that surrounds us, that is centered everywhere. In sami it’s called Saivo. It is like a living extension to our mind beyond our ego’s. Most often we encounter it in nature, at special places that are sources of power. Places called a seite in Sami, or a hiisi in Finnish. We find them in the mountains or in the forest, or at a lake where we connect to the energies that affects us seemingly from all around us. They also mirror us from within and creates a kind of symbiosis between Nature and psyche. They are like an exterior stood for an entrance, a place where a contact to Saivo establishes itself. At these places we obtain another sense of ourselves, and a relation to a more complete body, Radien giedde, with which we can experience the world from within as a psychic phenomenon, and also encounter those who came before us with whom we must find a relationship in order to be able to meet the task we have been faced with. Something Saivo will confronts us with. Traditionally, what we meet is the Saivo-people, and they will give us our instructions. But our connection to their teachings have mostly been lost. Too few of us make the transition from being descendant’s to becoming ancestors. Which creates an inner confusion and psychic discomfort that makes us unable to see any difference between ourselves and others. Instead, it creates these grotesque giant like egos, or stallo’s. Big suddenly appearing movements, global companies and even countries that constantly see other individual ego’s unique relationships to Saivo as a threat that must be oppressed by them and their followers. To some extent, those who gives us guidance have almost disappeared and ended up in the background of an uninitiated incoherent noise, and a maze of incomprehension. Our ego’s functional relation to the energy of our helpers have to be recovered and understood in Jabme-aimo, a part of Saivo. They often behave as the earlier unresolved connections of relatives and people around us that we have to face again by ourselves in order for us to reconnect our’s and theirs lost connections to saivo, for both our own sake and the sake of others. That is one of our tasks. Another part of Saivo is Ruohtta-aimo. The nothingness, or non-existence. Ruohtta-aimo is the horrible torments that arise with oblivion, in our denial, or in the attitude we have towards Saivo both in ourselves and in our disrespect of other’s individual connection to it. In Ruohtta-aimo we face the anxious existence and mental infection we spread around us by the influence it has over us. In our denied sensuous involvement with living things, where the reciprocity of all energy has been blocked. We experience no relationship with our existence without this connection. So we have to mend that experience to people we know of there. Thats another task. If not, we become strangers to ourselves. Dumbed down, blocked out, and ignored. Dominated by objectification and stuck in the underworld. Today we most likely want to call Saivo’s living reality psyche. That we have trauma’s, neuroses and behavioral dissonances with unresolved conflicts within us that affect us from the unconscious. Dry and academically formulated but permissively open to individual experiences if given the opportunity. Behind them are motions that are unknown to us, that distort our imagination and disrupts our lives, and our relationships. As disgusting as it sounds, it is still good, because it’s just another way to describe experiences we have of the same kind, and it leads us to the task that seeks us.
In the Sami world of psychic experiences, there is a living thought of the doorwoman, Uksakka. She was connected to the earth, Mother Earth, and was responsible for the integrity of all who entered and left her world. The hut exemplified the balance she monitored, and the attention it is about. Whether we have access to it or not. She decided this by her will being noticed by the one who entered it. In this way, she was the one who guarded the threshold between the outer world, as it exists independent of us, and the inner metaphorical one, which creates our symbiosis with the outer one so that the transitions took place between them with respect. Uksakka also resembles the ancient Egyptian perception of this represented by Maat. She too, controlled everything that traveled over her doorstep. It was about balance, truth and the order of things. She was the platform on which everything rested and the balance between what we have within us and the Nature we are a part of. That respect was weighed by her against a feather. No access was given to anyone who, without her consent, tried to take his weight with him from our physical existence and transfer it without her permission. She demanded, just like Uksakka, that our symbiosis between them be obeyed without them mixing too lightly with each other. Because without paying attention to them, to their order and justice, chaos ensues, and we get stuck in the underworld. Without her, people are going crazy there. Every time we enter someone’s existence, whether it’s an animal or another person. His or her home. His or her essence. We cross a threshold. And this is what we need to pay attention to. Our world depends on it.
Originally posted August 25th but its meaning was actualized for me today again.
I have never really found myself in any way related to Buddhism in general. Nor to Tibetan Buddhism with its llamas. A very long time ago, I read Alexandra David-Néel, her stories and experiences during her travels in Tibet. I loved her adventures. But it never got me into Buddhism. It was too abstract, I had no experience I could dress with its teachings. I did not understand it. Because there was something else that was still dormant in me. I have long since forgotten her stories and looked with some skepticism at people who for various reasons became Buddhists because my experiences were never so abstract. But so today, out of nowhere, it dawned on me. I do not know for what reason. But suddenly I realized that my I-ness, ego, or bodily center in a world of matter, is what returns to our subjective person, to the psychic source of our being, who is the one who constantly returns to this world. It is that personality that is reborn. Our ego is created as its relation to the temporal and we develop our egos as parts of that in time. To establish this connection. It is truly a far-reaching idea that there are people who throughout their lives practice an approaching to our inner timeless personality in order to constantly develop it in its relationship to each return. Perhaps with the intention that it matures to such an extent, and becomes so aware of itself in us, that it experiences its own conscious presence in every human being regardless of time itself. Like it is moving in and out of time without loosing its knowledge about who it is in between every specific location it enters in time. This must really be the crown of the work of human achievement. And humanity at its best. To develop the recurring aspect of human consciousness that exists independently in every human being. Now I think I know something about the inner workings of Buddhism that make it a lot more accessible to me. Something that is also present in all indigenous peoples experiences of all living things. It is only expressed in other ways. This vision was about the essence of man. Of what we do or do not do with it. And how we relate to it. It handed me a different way of looking at the world. I think that the traditional Sami notion of Radien-attje and Radien-giedde is the equivalent of this kind of buddhist experience.
If I had to choose one aspect of Jung, one thing that made his view of the human mind, the whole person, and my inner self more accessible to me, it is this. I think this is what he meant by individuation.
The sami experience of our connection to the inner being, Radien-giedde, seems to be somewhat similar to the Kundalini experience of perusha on the threshold of anahata to visuhdda. Jung discribed it like this; “In anahata you behold the purusa, a small figure that is the divine self, namely, that which is not identical with mere causality, mere nature, a mere release of energy that runs down blindly with no purpose.” The concept of this energy resembles Henki in northern sweden, something that becomes more differentiated the more intensely we become exposed to it. A force of nature that unfolds as from within through this connection. It’s a feeling of a center in my chest. Of an inner subtle counterpart in a symbiotic relationship with nature. But with nature as Mother Nature rather than nature as something objective and beyond me. It is a physical relationship between me and my nature as an experience of a comprehensive whole. Since we are deeply connected to Nature in a symbiotic psychic relation, it creates a metaphorical property. Out of which perusha/Radien-giedde is born. He is also what connect us to the symbiotic experience of imagination that gives a person the ability to enter into, and understand the multitude of connections that exist throughout the animal kingdom and in the sense of a psychic field with cosmic proportions. It’s like a world held in a vibrant imaginative field of energy. In the experience of the Inuit, I think this is equivalent to Silap Inua. To the sami it is Radien-attje. The spirit that all things are made off. He lives in everything and keeps everything separate and yet together. He is intelligence, the order of things, the atmosphere, the world itself. Or undertood as the casing around the earth. It is as though the earth is inside Sila/Radien-attje. In Anahata/Visudda, it snakes through what we experience in a symbiotic sense of the world only a metaphorical language can describe. Or as Jung put it; “the insurmountable power of reality no longer maintains this earth’s data, it is psychic data that does that”. It is a metaphorical psychic field that holds everything that exists together in a dynamic, living field of life.
Whether we are men or women, we often have a relationship with ourselves in a leftover state. And the one we have abandoned has his own desires, desires that often overflow the adult person’s external relationship to the world. The adult’s part of us carries our relationships to an absolute external world, and the person within us have our relation to a world of imagination, of energy. A world of the mind. And a metaphorical symbiosis with everything around us. To the experiences we make by imagination. Through our bodies we turn them into our physical reality. But in our present state, where that person inside of us is left to fend for him/herself, we do not listen to how it experience this. Instead, we deny ourselves the ability to be influenced by how it appears both from within and from behind our surroundings because we objectify it. We distort our perceptual reciprocity with it. We deny ourselves the ability to be engaged by it, in its own relation to Nature, to animals and humans in the forms of our imagination. It is our metaphorical notions that enable our relationships with others, and with nature, by having a kind of psychic symbiosis with the content of them. Instead, we take all the naive and undeveloped desires we have suppressed, a sense of having been abandoned as if it were only ours to bear, and not a relation to an abandoned raw psychic reality. Which we then transfer directly to our surroundings without taking into account their real significance for us in our relationship to a mutually shared world of perception that is part of us all. We then flood each other with our imaginations. And that leaves the world in such a horrible state. This does not mean that we have a responsibility for the whole world. It is a responsibility to pay attention to our imagination, the metaphorical relationship we have with each other. But no one can carry it for us, and we cannot carry it for anyone else. The world is a good example of what happens both when we do, and when we stop doing it.
Everyone talks to themselves. Whether we process knowledge we have acquired, or treat what occurs spontaneously from sources within us. What we often do not think about is that we also do it through others. We use others both to talk to what affects us spontaneously, and for the knowledge we have obtained and transfer back to others or to society, regardless of whether it has something to add to the other person’s interaction with himself and his sources or not. We transmit ourselves, often not even noticing that we are doing it. In that way, we lose communication with ourselves and we become dependent on the objects of our interaction with our surroundings. We forget our own conversation and try to replace others with our own. We do not listen to the common psychic sources we have and how our forces there affect us independently of our desires or cultural needs. We just keep on trying to control our communication to our self by flooding others. People who do not acknowledge this always tend to get annoyed and perceive others as self-absorbed, not that they themselves in the same way ignore their own inner conversation by denying it in others. Anyway, the one I have with myself gives me the peace I need to be able to have a relationship with my nature and with others who are aware of it. The rest is just noise.
I relate to my surroundings with smell, taste, touch, sight and hearing. Everything else becomes metaphorical. Even though we know that the metaphorical is also energy, we confuse everything in our interaction with it. We think that we are not allowed to have a metaphorical mind which is not conceptualized by thinking. But it is our denial of that which make us feel bad about ourselves in relation to it. Because what we deny in us, we also deny in what exists as a reality in everything around us.
He who has never been captivated by his inner psychic being knows nothing about life. Because he or she does not have a relationship to his or her own reality. And he who drowns in it, and disappears will never grow. He will lose his presence, and the relationship it needs to its external form, the connection beingness have in the sense of its totality.
In some of the encounters we make with others in our lives, we get to experience the full power of our combined inner energy. Henki if you are Finnish or from northern Sweden. “Libido” if you are psychologically oriented. We will see it in something or someone else. It is through that person we then try to approach the raw power we experience in ourselves. Many people think this is love, it is not. It is the real encounter we have with ourselves without reservation, but seen through someone or something else. We have dressed the other person with our inner form and energy, and then, unknowingly we think that we can make them go beyond themselves, because we cannot allow them to restrict how we see that other within ourselves. It is when we do not understand this that we become narcissistic. So we have to find a new way of relating to both, to what is in us and what is in others. Because what we see and reflect in ourselves has very little, or nothing to do with that external person, and that person can never be the experience we have of this, no matter how much they try to fulfill the form that begins to take shape within us. No one can carry our inner psychic person and the energy it conveys to us. But later, when we have endured it long enough, we may discover its existence, and that it is also something we experience in everything around us. It becomes a reality when nature itself is embodied as a psychic experience that is neither within nor outside of us. It is both.
If you grew up in a city, you are likely to relate to yourself through others and through comparative values. Or by things. But if you grew up in the country, it is more likely that you relate to others through a common connection to nature. In this context, the northern word luonto is more than just nature. It is a psychic experience. The reality of the intangible substance behind everything that is. That which surrounds us, and that which connects us with each other and all life. Yet it is both a personal subjective experience and a shared objective influence. It is the vessel of being, a property of space as a psychic quantity.
In contradiction to what christianity had led us to believe, and later american consumerism, I suggest that Santa Claus origin is rather to be found in the northern folklore figure of Väinämöinen, the hero creator of our world anew. And in the stories about him where he is viewed as the bringer of conciousness. A seer and creator. A bard, and the spirit of chants, songs and poetry.
Väinämöinen is thus very far from the figure we invigorate our children with today. And he has nothing to do with our present day view of Santa Claus or its Christian substitution Saint Nicholas. But still, the exaggerated search for, and the original purpose of Christmas gifts becomes important in old northern beliefs, and it reveals another meaning to the procuring and giving of gifts. Since this old view got distorted and lost, the original intention of acquiring them turned it into materialism and greed. However, no wish list can ever replace the connection that has been lost to our original whole.
Väinämöinen is connected to the foundation of the world pillar, also thought of as the “world tree” that was thought to rest on the Pohjantähti or the North Star holding up the world. This is the very star that we put at the top of the christmas tree.
The north star and its position in the sky is also what guides the tietäjä’s, and noadi heroes to seek marriage with the daughters of Pohjola. Here in Pohjola the female Louhi is the powerful and evil witch Queen ruling over this northern realm with her ability to change shape and weave mighty enchantments. She appears as raw Nature, a Queen of great powers and she request a payment for the hands of her daughters in marriage. She seduces us into pretending to be her daughters. But it’s her way of being enchanting, hiding who she really is. It is deception through imagination, by magic. Being aware of this is the entrance to our psychic reality, our soul. Without payment she will not reveal who she really is. We have to give something up for her to change, to show herself. Louhi also sets difficult to impossible tasks to perform in order to claim such a prize, which leads to the forging of the Sampo.
The sampo is one such payment, a magic mill of plenty which churns out abundance. And abundance is what we feel when we are connected to this axis or tree holding up the sky. Separating out a conscious space between the unconscious and our instincts. Its churning lid have also been interpreted as a symbol of the celestial vault of the heavens, embedded with stars, revolving around a central axis. It can also be seen as the eternal sum of all time and our experience of being in its constant course, the relentless circling around its axis and the churning of our inner work, observing the timeless forms revealed to us in the ordeals we have to go through to enter her world in between. Her name Louhi also refers to this space as it is connected to the modern word “lovi” which in Finnish means cleft or crevice. And giving her gifts, like the sampo, can be seen as an act of being attentive in our personal work, of sacrificing ourselves and subjecting ourselves to the experience of her in the space where we will get to know her true character. We have to earn her acceptance before she gets visible to us and show us some of her benevolent and helpful aspects. The hero or Tietäjä has to give something up for his transference to gain entrance into Pohjola. To be able get himself this kind of a wife. Which is done with chants, songs and poetry. By developing his creative skills. Otherwise her magic influence will seduce him by using his imagination. Which is what true magic is all about in our everyday life. But maybe, if he can cope with this, she might come to his support with her magical abilities in return for the efforts as he get access to the celestial world of the heavens through her. But first the noadi hero must help to keep the world up on its pillar by some sacrifice. Because if there is no pillar, there is no wife. And there certaintly is no world.
There is also a good reason for doing all this at the time of “Christmas”. Christmas is celebrated on the winter solstice when the pillar seems to be at its weakest, and almost broken on the longest night of the year. Christmas was originally a ceremony linked to the winter solstice. It is a recognition of rebirth, of creating and balancing up the world again with the help of the spirit of Väinämöinen. We are trying to assemble back the lost gift. The Sampo that has been lost when stolen by Louhi, and broken into pieces. On the winter solstice we want to show that we have submitted ourselves to the search by bringing back the pieces of the sampo in our giving of Christmas gifts, to help the spirit of the noadi/tietäjä/hero to enter into this purely abstract place, a foreboding forever cold land far in the north. And to meet with Louhi. To get our souls back, and find our way back to a world of psyche.
By celebrating Christmas, we are actually trying to bring back her magic, the abundance of her shared space, to access what is inside it by putting the lost and broken pieces of our soul back together again, and go through the trials required in trying to work with Louhi in a ceremonial way. We do not celebrate “christ-mass”, we pay tribute to the sun and celebrate winter solstice. We are asking the spirit of Väinämöinen to help us find our way back to nature, to her soul.
There are two forces in us that work together and that most often appear in opposition because they are perceived as separate. On top of that, we often reject one of them. Regardless of how we choose sides, they both seem to us as two different realities. One as raw experience, the other in connection to how we formulate it in relation to our lives. When one or the other side is oppressed, we end up in an opposite relationship we can only solve by rejecting what is not compatible with the attitude of our choices. Our reality becomes insufficient for us. We blame it on our opposite. It is in this soil that all sorts of personal incongruents, ideology or movements occur. We refuse or are unable to take into account how the other or opposite side formulates or experiences reality in relation to the other within us. For example; If I deny something essential in my actual external reality, I become completely dependent on my psychic experiences, on my nature and the inherent creativity that is in it, and my objective psychic reality becomes separated from my relationship to my external world. I will replace it with what spontaneously emerges from within. Which I will use to restrain my external reality in order to be able to maintain my inner balance. I must expel one part of the equation of that duality which has created tension within me if I do not choose to acknowledge them both as acting forces in me. Either I will restrict my ability to formulate my relation to my external reality by lack of knowledge, or I will restrain the relationship I have to my own psychic nature by lack of experience, and my ability to relate to the same forces and their presence in others. We run the risk of making a fool of ourselves. What I deny in myself I will deny in others. The dissonance I experience in others is something that occurs within me. So I will have a compulsive need to prevent others from expressing themselves independently in relation to any of my contradicting realities. One of them is in constant opposition to the other so the one I reject must be repressed in others. Which means that we experience it as oppression from any person we do not agree with, as he becomes the opposite side of that we surpresses in ourselves. The prevailing collective personality today is quite the like this. Because it distorts our psychic experiences, which makes us overly dependent on our sense of physical reality when formulating our relationship to what spontaneously arises within us. It will constantly replace what emerges from our psyche with the external or physical world. The sad side of this is that this is something we learn in our childhood. Few of us have the wisdom of older people around us who teach us to see the greater whole we have in ourselves. The knowledge that the current generation acquires is never sufficient. We need the combined experience from several generations to be able to meet ourselves and others in relation to life. This is what we like to refer to in the sense of mental or spiritual maturity in people, something which our current societies has so little of. We relate to the world with our body, through our eyes, by touch, taste and by listening to it. Through our psyche we interpret it. Somehow this world describes itself through us, and guide us to how we interpret it. It’s a wonderful mystery to me. And that requires a lifespan much longer than our current living generations can manage.
Everyone takes for granted that there is an external, absolutely tangible reality. But it is not as obvious to us that we in addition to this are also inside an equally absolute reality whose connections we discover in the relationships we see between everything as something we relate to in ourselves, which allows us to simultaneously discover and experience that we are profoundly related to the people and events we observe outside of us as from within, and that this appears in the space between us and others, and in the relationship we have to the Nature that makes us a part of it. Most importantly, if we deny this in ourselves, we also deny it as something that occurs in others. We make them what we do not see, or reject in ourselves. To something we do not recognise as having any influence on us. We turn it into our invisible enemy. To Ruohtta, a human plague. We discover it continuously within ourselves, not only in our matriarchal relationship to the nature that surrounds us, but also individually, in our contempt for the larger dualistic reality that recognizes them both. The two are treated solely on the basis of their relationship of being opposites, not on the basis of their common ground in consisting of an energy that is experienced both in a physical and psychological sense, and in a larger coherent total reality.
There is a field of energy, of the unformulated and formless that has not yet become thought. Which is still just raw energy. Or shapes that lives in everything and keeps everything separate and yet together. Of which everything is made. It is the background of all things. Of the atmosphere, the world itself. Like the casing around the the earth. We all have it in us. Some just call it to reflect on something, to think and are drowned in it. But what we do is that we listens to its sudden bursts of energy and the information inherent in it as it transforms into something tangible within us. I think this is what we call spontaneity. When we are receptive to it. The creativity that teach us what we are. It also happens everywhere in Nature. The entire visible order of the world is determined by the interference of the wave patterns of this energy. The molecular wave forms themselves seem to be determined by this energy to decide how molecules should interact and create comprehensible forms out of raw energy. I imagine this as space-time, as the encounter consciousness have with the self-organizing forms of psychic energy that we are affected by. The place where the present becomes timeless, and time moves both forward and backwards. In that sense, we all seem to be both a part of and a mediator of the insight this field of energy transforms into psychic reality, as we try to formulate our truth independent of to rigid subjective motives and listens objectively to what is transferred to us. We are at the receiving end of, or objects of all of that within us that are the original influences that define what kind of experience we have of ourselves and other beings made of the same psychic substance, or transformable energy in this world. Maybe the higgs boson represents. This thinking also leads me to recognise that the Grand Unified Theory must include the imaginative mind and its experience of psychic energy as a force that coalesce with nature and is directly observed within us and merge everything into a single state of existence. This unifying is made of experiencing the products of our imagination as something that we are both in, in the sense that it surrounds us everywhere, and something that we are because we embody it. The grand theory’s interaction of cosmos and the psychic interaction of the individual mind then unifies into a single electronuclear interaction. Everything we experience is an energy wave, and everything we formulate transforms into something tangible.
What I see in physics today is also our inner cosmos seen through an outer infinity. The two seem to be one for me. An example is how we imagine that the background of our world consists of energy, our psychic energy, what we also experience as a life energy sometimes generalized as libido. We imagine that it is a field of forms consisting of raw energy which in itself is information or mental events that affect us with material properties. We experience them as pure energy or waves that appear within us with information that is transformed and visualized, then transferred by minds into tangible forms and matter. It means to me that a simultaneity arises in physics where parts of this psychic field appears both in a timeless event horizon and anywhere in the external tangible reality at the same time. It does not matter where our present is. This event horizon appears within us as Nature herself, as a creative imaginative field of raw energy that appears in us in a kind of simultaneous psychic reality, also imagined as being outside of time, as its interior. That which we carry within us of the cosmos itself. With all the forms of information there, which is transformed by everything that is in that space wherever it appears in time. That is why so many intuitive forms of experience are so similar. What we experience has the same original energy and form. But we describe it differently depending on where in time we are. Where we happened to be localized in that space itself. We shape it through our time to be able to make its impact on us understandable. Although it is then valued differently depending on how it is applied. This is also how introverted intuition works. We are all both a part of the energy behind what we are, and we perceive it as the other within us that shapes how we perceive ourselves and others. But when we look into cosmos and visualize its energy within us, we are all there as one.
Stalo is a one-eyed and cruel giant who wears black iron clothes that make him impervious to objectively encountering emotional nuances in a human psyche. He becomes an evil man-eater. However, since he is unintelligent and gullible he is outwitted by cunning Sami, often by the children he intends to eat. To me they are the perception we have of being in an experienced psychic and emotional totality with all things. The Stalo is a kind of deformed personality, a superego and our collective impression of how people are shaped by the internal social order of their society. Sluggish, irritable and instinctive. Stalo’s emotional vulnerability puts him in a constant state of defence that makes him stupid and aggressive. I can see him everywhere in social media, everywhere in public life and in all political debates where the position of the other is constantly ignored or diminished. He is the rejected objective life of our mind that makes us deny it in others. Those shared mental experiences and their transformation back and forth between mind and matter, from non-material psychic occurrences to tangible form. When ignored in ourselves, we become excitable and instinctive, and we behave like cattle. Since we have no psychic life of our own we tend to defend any beliefs recognized by the collective we try to unite with, and to be accepted by, as we compulsively try to conform to its split up and incongruous contexts of moral values. We are not even affected by the consequences it may have on us, or other people when we have such a unproportional approach to life. We completely lose touch with the forces that affect us and others from within ourselves, and we cannot accept other people as something that is not what we are, as something else in relation to the same psychic source, but still independent and in itself separate from us. We have become cut off from experiencing earth, and life itself.
We’re all like Alice, we fall into the rabbit hole. Where “logic and proportions have fallen sloppy dead. And the white knight is talking backwards.” I was also brought into the presence of the other. To the primordial center of the earth that is everywhere. An intermediate place where others also exist with that embodied, which unconditionally and without interference, spontaneously shows us what we need to know. Its obvious to me in social surroundings if it is there or not. Most are just drown and their minds are split up in a thousand pieces. They cling to them as life jackets and try to hold on to whatever piece they can attach to some other. “One pill makes you larger, And one pill makes you small, And the ones that mother gives you, Don’t do anything at all”. But it will not work. Thats not the reality of the mind. Go ask Alice.
Yesterday we saw the movie Tomb Raider. About in the middle of the movie, it struck me that I was watching something else. I saw the film in a different way while watching it. In a kind of double vision. An overall structural layer appeared with its own internal logic keeping its parts together. A young girl, Lara Croft or a woman’s dream self has grown up and does not want to take on the role that tells her how she should act according to what is expected of her, out of grief over her “dead” or missing father. She finds out that he had another side to him that she did not know of which was related to the supernatural / psychic / mythical. A side of him that in her makes her go after it as that makes her think that he might still be alive. Which he apparently is within her. This in turn leads her to a deserted island in the middle of a wild ocean, to what she does not know of him in her. She manage to get to this island where she also meet the other side of her father, the one who was constantly turned away from her and made her emotionally and psychologically absent. A ruthless and cold-hearted man in the form of a villain who stops at nothing to reach his goals. She really finds her father again, and at the same time descend into the underworld together with both him and his unknown “villain”. That is, the one who makes her do this descent into the unknown in the first place. Together they find the buried Queen of death down there. But she become forced to let go of her father and leave him behind to be able to leave this underworld. She also found out the real reason to why the queen has allowed herself to be buried alive. The queen suffered from a fatal psychic infection that made her voluntarily choose to get buried to save the world from her, from the disease she carried within her. That a human touch means loss and abandonment. Emotional death and burial. The Queen of death infected others by her touch. By her need of human warmth and bodily contact. Lara gets out of the underworld, and left its old structure as it fell apart and got destroyed by her infected father. She came back from the other side and agreed to take on her responsibilities to be able to continue the research of the unknown other side of the family. I imagine the touching and infection by closeness the Queen of death had, can be thought of as the contemporary negligence we all inherit from our parents, their ignorance of our common inner source, which then become heavily guarded by our buried Queen and grieving other within. Up until now she have never had any reason to confront the influence it had over her, but now she had to find the Queen of death inside of her to be able to realise what power she has over her. She does that in leftover clues, disorderly and randomly scattered around in her. She followed a treasure map that lead her to the island on the other side, to what she has within her, to her own personal experiences of her nature and the sense of a wholeness that it is part of. This wholeness is her treasure. I have no idea how this came about, why I got this ”image” of the movie. But I do now that it was not meant for me. It was most surely meant for someone I know.
Perhaps one can see these elements in the film as creative symbolism, as something that has historically also been called visions or visionary states. In any case, it does make this story more comprehensible to me, and it also gives a personal touch to the occurrence of holy men and shamans. Also, by making this summary it almost turn it into a fairy tale. Which makes me see storytelling and fairy tales, their generic summary of a story, as the inner logic of the overarching connections we process in parts of human relationships and the significance they have for our psychic organization.
I hate the surrounding societal influence that created my father’s behavior in the man who was then constantly preoccupied with how these influences shaped the expectations I was forced to carry for him in order for him to feel accepted by the society that was forced on him. Which then made me lose what was his reality inside of him when I was growing up. I hate to see this in other men and women around me. Seeing my own loss, my own pain resurface in others, which constantly exposes me to it again. There is nothing in my own being or in the nature I belong to that has anything to do with it. Go away, be gone, just be somewhere else. I dont like what you have left behind in me, in all of us, what we had to deal with in ourselves. A game of attitudes that turns us into cattle. My father, like many other fathers, had abandoned his source. So there was no space between us where I was shown to it, or to the intermediate space where all the transitions take place. He had abandoned it and stopped listening as he was trying to justify it in himself through others and me. Which only made us feel redundant. Sadly he died without finding it so we could be close to it together.
What I experience are not theoretical concepts or terms in an academic discussion. If I say psyche, I mean experiences as such, transformed into reality. Their origin, and behavior is something beyond me with an intention that makes my experiences relative to me. The I, and what the nature of my person within me mediates to me, are my recipients of experiences that have their own independent background in a vast psychic space of timeless reflections. If I relate to something in others, it is to that person, in that kind of environment. What I am trying to say is, I share experiences from this with others, besides how we define them in a specific external form, or context. Although it is always present to us externally in a historical sense, and watered down in a cultural community of established and widespread cherished values, of how we imagine our relationship to our common psychic life. So what our scientific approach has in common with this is, that it interacts with the material reality in the same way that our belief system does with our psyche. It is basically no distinction between them because the source of both is the same. We cannot escape the fact that their origin has a common source that we try to describe by way of how it interacts with our imagination when we apply it to our existence. My relationship to this source that my inner person emerged from, is therefore not determined by what words we use for it, but how I can relate to myself in a wordless manner if I pay attention and listens. Also, this relation is something that was already there before I was. It is the force of our nature’s spontaneity that we receive, which is conveyed to me by my inner person for whom I am an object. I think it is this relationship that we have to the other within us, that we refer to when we say that we reflect on something. We reflect on what it negotiate to us. How we then imagine something in this world is a result of this relationship. It is the source of all our thinking and feeling, our intuitive processing and its sensations.
It’s like a state between two attentions called ruohtta. This is where we end up when we have lost the relationship to our psychic or traditional world, or been called back to it. It is neither good nor evil since it is both, and it is most often perceived as a personification of a desolate emptiness without content. But it is not empty, and without patience we can never perceive it. And without perseverance we can never understand it. It calls for a different kind of courage. In a literally sense we experience it as an endless nothingness, and fear of the dark. For what is in the other. Something we find by listening to what our nature encounters in there. It is a flow and a passage that goes in two opposite directions that wears and pulls us until we break. But that’s when we start listening. It is our relationship to our instincts, the impulsivity that constantly claim our immediate attention that make us go crazy because at the same time, we are moving in its opposite direction. To the other, psychic personality. Where our primordial senses and the content of that world is still a force of influence, making its presence felt everywhere. No matter what a collectives perverted and rigid sense of this possesses. After all, it is what we have to face personally, on our own. To explain it away, or with scorn and prejudice be condescending, comes from our lack of courage to experience this reality. It is about our endurence, our fears, and of being alone in ourselves, and with what we contain that only our relationship to this content can convey both in ourselves, in others, and in the living environment that surrounds us. We are both enclosed in it and embraced by it. It is about character, about being attentive, and respecting both the physical and mental relationship we have to it.