Kategori: Natur

We are all part of the whole that our psychic person grows out of with our active participation. Each of us is a personal expression of it, and our relationship to it reflects a unique experience of what it is. How we relate to it also reflects our relationship with it in others. To nature and to how we let its influence in our conversation with it show us the way. If we allow ourselves to relate to it. Most often, based on what is of general and recognized value, and on cultural norms, we live in a one-sided approach to ourselves where we have learned to ignore this part of us, and we do not allow ourselves to have a living intersubjective relationship to it with our environment. Which make us lack a basic affiliation with life. Over time, this shortening of ourselves that we simultaneously create in others, will grow into a conflict. Either because we ourselves provoke it, or because it arises as a defence to the reaction our own one-sidedness extort in people around us. In any case, the absence of the psychic reflection we need throws us out of the wholeness we are all a unique expression of and descend from, and it creates an incredible pain and anxiety in those who want to come to terms with it as they try to endure it. This is what the Sami saivo doctrine is about. About the reverence for the whole within us that we reciprocally share with everything else. All the time. The most obvious thing about our psychic reflection is how distorted our inner conversation has become. According to an older way of thinking, it was a conversation with an ancestor in his presence to the living. A kind of psychic inner resurrection and support for the qualities that characterized him or her that were awakened to assist a contemporary need. Today we generally just describe them as different personal traits. But not what the urge is to be what they are.

For as long as I can remember, I have been fascinated by Orion’s belt. Since it always points to the sunrise those stars were the most obvious ones for me to refer to. Polaris and its axis was a given because of Christmas and Midsummer’s Eve. The polar night and the midnight sun. It has always been related to creation, to consciousness as a separation,  and existence itself. Of corporeal belonging. But Orion’s belt was also up there, I registered it in the evenings, nights and early mornings without really thinking anything further about it. So one night it struck me after I pointed out its significance for my grandson. They are the ailekes-olmak, the three Sami celestial beings who always herald the sun, the arrival of light. Out of respect for them, for what they were, in traditional time they were noticed for three days, ending with Sunday, the day of the sun. In this way, the sun, the light, the light of consciousness were connected with warmth, energy, spontaneously obtained understanding, and the constantly recurring flow of life in a way that makes us feel directly involved in it. It was never about the composition of the stars. About the details of the sun and the photosynthesis. Just about day and night. About psychic sleep, and it’s relation to our living conditions. We know through them when the great darkness dissipates, when the return of the light and the world emerges from the unknown. From the great bottomless depths of the cosmic night. Something that city life, artificial climate, street lighting, sidewalks and paved roads obscure for us. We tend to forget the connection we have to the fact that the night sky orbits the North Star axis*, as much as we orbit the sun, that the sun moves to its highest and lowest position over the course of a year. That is, the winter and summer solstice. It is the sun that creates our light in the cosmic night. In the vast space of the unknown and in our unconscious sleep. The celestial objects we can see in the bottomless depths from which everything arises also point to patterns that have practical consequences for us if we consciously pay attention to them. Consciousness is our dawn, the light our psychic reflection creates from the impact it have on us. Without the sun, we would be eternally engulfed by the cosmic night. To psychic sleep. That is why we are the people of the sun.

My grandson expressed this in a child’s unconditional way when we talked about the night sky last winter, when we where lying in the snow and I asked him about what he thought was out there? ” -Everything I do not know”, was his immediate and lightning fast answer.

*Where I come from, the north of Sweden.

 

There is a kind of open conflict within us between the collective voice and the directions we get and refer to from within. On the one hand, they arise in our inner parent figures because when they are seen through our physical parents, they are characterized by how they mediated the collective approach they had to life. But behind them is also our raw psychic reality.  Its messages as they are supplied to us individually beyond the ego, and which is what creates the perceptions that somehow already exist within us. They are also the transpersonal experiences we have of the powers that we relate to beyond them. When it arises from our dichotomy and opens us up to an intersubjective and complementary approach to the collective mindset, we also see that our parent figures lead us beyond this to a deeper understanding of the psychic processes we are involved in. And to the background of which they are a part that in itself determines the structure our parents where also trying to come to terms with. Through this we get a different way of relating to life as a whole in contrast to the fragmentation a one-sided collective relates to. For some reason, much older traditional and animistic motifs spontaneously appear here in both our dreams, in our imaginations and daily visions. All of which both transforms, and renews our way of looking at the life in which we are  involved. In Sami, these parent figures who connects us beyond our physical parents are called Maderattje and Maderakka.

Having a connection between us and ourselves also means having a sense of morality. Not as a word or a concept, or an intellectual thing. Its the raw experience of it. Either you have it or you don’t. Indigenous peoples still in contact with their traditions knows exactly what I am referring to. When we are young adults we come to a psychic crossroad where we have to develop double standards for our psychic equilibrium. We have to come to terms with what we sense is morally right and with our victim-ego as a by-product of our society if we somehow want to align to it. Because coming from the victim-ego is all kinds of resistance to the supression of our connection between us and our selves together with our parental related rebellion as a split occurs in our connection between them and our inner parent figures. If we succumb to it, there is also psychic illness, substance abuse and alcoholism. Some people just can’t cope with giving up on this relation to the within in the without. And they won’t take position against it from the point of view of the superego and suppress the relationship they have to this psychic space. Because it also means that we have to ignore being affected by what we have suffered when we are exposed to it from people around us. Which in turn inhibits the receptivity of our senses to Nature and human relationships. We may seize brief moments of this connection as a kind of temporary relief when we choose side for those who do to others what has also been done to us. By doing what they do, it can almost make us accept ourselves. So we hide our own shame and guilt of what is done to us in other people by no longer listening to what is going on between us and ourselves. Instead, we defend our victim ego by joining the attacks on others who must endure this psychological abuse in a vengeful way. Above all we may notice it in our society in how little people are able to let the other man’s argument count.

It is easy to abandon the relationship we have between us and ourselves for opinions that make us feel that we belong to something. But it is something which without us noticing it will also be what evict us out of our reality and separate us from the connection we have within us to our own psychic reality and the figures we meet there. Which is also the ones that make us feel authentic. By taking side against our own connection between us and ourself we try to become aligned with the generally accepted morality and customs. By choosing side against the discourse within us, with the general alignment of opinion, we may imagine that we do belong to something, even if it is the side that distorts our original impressions, just to reconcile ourselves with the psychic abuse we have been and are subjected to. We even begin to say and do things that we do not agree with. ”They put me up to it”, ”I did what everyone else did”, I just followed the party line”, ”Its the way ”it” works”. Parts that stand for the whole becomes our standard. But we go along with it anyway because we no longer have a personal relation to our own voice. We have chosen to join the attitude that once was the one that pushed us out of our own relation to ourselves. An attitude that made us feel ashamed of listening to what the feeling of being authentic was saying to us, of what it’s relation to our life meant. So it is easy to begin to have an attitude towards nature and people that is not personal. It is just an opinion that is part of the belonging we have attached us to, since we have lost our connection to what we are. We may also feel guilty for having abandon it, and we defend this attitude to avoid the shame this has created within us. Many of us dont even know that a personal relation to both people and to people as part of a society is one and the same thing. Instead we treat them like the separation it is to us, as a conviction apart from our connection between us and ourselves, as something that defend us from the shame our guilt of abandoning ourselves have put us in.

When we experience our second birth and Uksakka shows up as our sense of a threshold, as a psychic atmosphere we can touch that surrounds us, we also meet Sarakka. She who conveys our inner division and make us experience our inner person, the human being we develop within us, together with Radien-gieddte and Radien-neita. She brings the psychic essence of all beings to Maderakka to be embodied by her. Because all people were considered to be girls until Juksakka took upon her to discerned the psychic quality that was the separating force in us. Juksakka was responsible for separating Maderakka, the primordial woman from the physical mother and make her visible to us. Along with our counter-sexual qualities that her power violently forced us to face and develop. The meeting with her made the psychological demands that turns boys into men, and girls into women. She also reveals the psychic form of influence Maderattje has on us by our fathers, because Maderattje introduce us to the relationship we have to an even greater inspirational background of life. To Radien-attje, who appears as an ordering field from where all the primordial forms of energy of all beings are kept. Something that Radien-akka embodied in a sense of the greater whole of Maderakka as the mother of all physical life. To be part of this kind of experience which seems to arise in our minds out of nothing, as the content that is the within in the without, and is our psychological reflection beyond the ego, is to go through a call from life to a maturation process as old as life itself. If we do not meet with it, it will appear to us only as a distant feeling of a lost perfect wholeness. A longing for something else, and the experience that once made such a strong impression on us in our childhood. Something we will look for everywhere. In things and people around us, as part of material knowledge, something which is not to be found there, but as a relationship to life itself. If we persist, we just make an endless repetition of it. Something we constantly have to get out of.

Two things happen for sure if we are not aware of the relationship we have between us and ourselves. Between Radien-gieddte/Radien-neita and Rádienáhttje. Because we will replace it with what our collective places there instead. With what is of general and recognized value. Not with what this connection means to us personally. We will either take the side of this outside influence against what occurs spontaneously within us and deny us the relationship we must have that connects us to ourselves. Or, we will take sides for everything, which like us, suffers from being forced to submit to the psychic violence it entails when we or someone else force ourselves in between the other, and the connection it already has to itself. We become constant opponents of all kinds of psychological abuse and injustice, or righteous advocates of the social behavior our culture surrounds us with. Everyone in this situation will suffer enormously and feel limited by guilt from all around them. From the loss of this relationship to our inner self. Because we have no connection to what it is to us. We become psychologically lost in ourselves and suffer from the raw powers of our psychic nature. We end up in Jabme-aimo or even Ruohtta-aimo if we live in complete denial since we do not know how to come to terms with them by ourselves. Instead we let other suffer them for us by uninhibited letting them loose. We cannot stand being alone together with others with what we are in that relation that we share with everything else in this world. Which is implied as there are so few who are there who can share that relationship with us in an authentic way. We try to refer to its content as individuals in order to deal with what lies beyond the world of the ego, of which the ego is still a part, but it is made more difficult by the fact that we stand in the way of ourselves, of our own psychic reflection, and its initiating dualism that we are overwhelmed by. This also explains the either or reasoning we constantly encounter around us that also makes it very clear to us how little we are able to let the other person’s argument count. In his or her’s relation to him or herself. Which in turn creates the feeling of constantly being put in opposition instead of being confidently acknowledged in our relation to ourselves. It is the naive and automatic assumption that inner and outer reality are one and the same and that there is no psychological reflection in between.

When we celebrate the upcoming midsummer eve or the summer solstice, I was once asked what was the point of the midsummer pole. I think it’s forgotten but the midsummer pole is what unites the earth with the sky. The inside with the outside. The psyche with the world. It is a reference to the imaginary psychic axis that holds up and enables the light of consciousness to enter into us by the separation of the two. Not only that, it is the center of the world around us that is everywhere, and during the summer solstice, when daylight is at its longest, what we celebrate is the wholeness that surrounds us, supported by its center, at its highest point of the year. There can be no active mirroring connecting us to what we are in the absence of this relation. Also, at this time the earth is most fertile and produces the most. Which is what this relation is about. We honor the sustaining forces behind all life, its riches and the directions given to us by this relation. The constant return of everything that comes from this is celebrated by dressing the pole which keep everything up with leaves and flowers so that we do not forget how important it is to us. Where we come from. We celebrate this union, and the light of the sun as our connection to the earth and its circles of life. It is a connection to that we have within us that is not only part of ourselves, it is the within in the without. Without it, there is no psychological reflection, we simply do not exist in a psychological sense.

Radien-gieddte and Radien-neita is the one’s we are listening to who is negotiating our connection to a greater whole. He is the inner companion we turn to for psychic reflection. She relates us to it. Without this relation we have no true self-assertion. No protection against being exploited by our surroundings. If we have no conscious relation to him or his relation to the within and Rádienáhkká, the within in the physical without, we are made helpless. Because we are being turned into a figure who’s role will be to satisfy the standards and ideals of those around us, of the culture they transmitt to us. Not the connection we need for our own beingness. This will make us feel bound by everything and everyone around us, and that will become our identity. Something we experience as a kind of constant guilt for the repressed relation we have to the one we have within us. For the assertive instinct and sense of integrity he possesses which our guilt suppresses for us. But it is impossible to live up to someone else’s idealized version of the conversation they must have with their inner person. That will only leave us open to become colonised by people who knows nothing about what it is to be psychologically human, which is being done with a distorted relationship to personal integrity and our instinctive need of closeness. Some of us have such a broken relationship to what he or she is that they even believe that this junction within us does not even exist. They feel questioned when their collective views and ideals require personal considerations, and their instinctive anger and frustration is always present and breaks obsessively through when their rigid and fixed standards are met by spontaneity or psychic independence. Give voice to an alternative view, make a reference to psychic reflections of another kind and it becomes very clear to us how we suppress that intersubjective relation we have to what is beyond our collective ego’s. We become completely rotten, phony and dishonest, some of us truly evil, but we pretend it’s raining.

If we give in to the standardized way of looking at ourselves and abandon our inner voice, Rádienáhttje, the psychic reflection that regulates our inner balance and gives us guidance, we become the victim we must answer for by constantly accepting psychic gifts of reconciliation from the collective morality we submit ourselves to. No matter how hard we try, we will never wash ourselves clean of its guilt, of the feeling of shame we experience from having abandoned our inner whole. Before our eyes, people around us will constantly remind us of this guilt since so many have to pay the price for our collective deeds. They will always be affected by the sufferings, injustice, violence and horrors that different social groups expose them to individually if we choose not to listen to the voice of our individual conscience. The common morality of a society works in the same way because it rests on this individual sacrifice and the abandonment of Radiengiedte who negotiate this connection that we are incessantly trying to reconcile with.

In the deep psychic underground of Ruohtta-aimo, we are in the state where we deny ourselves or are denied the need for psychic reflection. We become an infection, a mental epidemic outside the whole that guides and regulates what is within the without, and we try to make others an image of what we think of ourselves in relation to the standards our cultural customs prescribes to us. We are not receptive to emotions, to their true origins. We are no longer sensitive to what they convey to us, or to the directions given to us from the outside of the ego. Our Nature has no place in the flow of our inner life. We lose touch with the intersubjective source of our renewal and decide for others what that relationship should look like. Not what it actually is. Everything that can not be fitted in to that relationship must either be questioned or rejected. We put our blame on others for what is our own rigid and fixed relationship to the perception of a larger whole and for how it provides us with instructions for the constant renewal of life. We are no longer open to the inner balance it conveys to us personally. Fragmented parts of our mind become substitutes for the whole. Our own voice will have no relation to the psychic flow for which we are an object. We are cut off from our participation with the nature that surrounds us. We end up in Ruohtta-aimo. Like ghosts in a dark and lifeless place, we are not alive and we are not dead, we have a form but no substance. It is the ultimate psychic suffering where we feel that there is no going back at all. We are no longer part of the recurring embodiment of psychic life.

Japme-aimo is psychic life. There, in what we call reflection. Where all psychic life is. At the same time a reference to reflection and to the objective experience of the world from within, personalized. It is the one that is the inside of the outside. The activity of mirroring. Without it, we are just cattle. It is the Nature as a relationship that we enter into everywhere. This means that Radien-neita/Saivo-neita merges with maderakka and Radien-akka appears in their place.

A dream I recently had relates to the Sami wind being, Biegolmai. For the spontaneous directions we cannot see. He blows interchangebly hard, hot and biting cold. But also with a whispering gentle breeze. He inspires, fertilizes and shakes everything. Or throws it around. At the same time, he also leads and shows us the way, then he is an instigator and creator. In being the self, Radien-attje’s right hand. But he also has a club to deal with if he is ignored instead of his usual wind shovel in his other hand. I think it was he who taught the Sami and everyone else in the mountains and table-lands to listen to the weather. To our inner wind. To listen to where it is blowing and is heading without judging it. He is also the one who drives the attitude of the Stallo away. Our delusions of grandeur. It has motives we can only discern by listening and following him, and showing our respect for his intentions, from wherever he meets us. If not, he will hammer us out of our minds with his club and torment us with headaches. That’s what I learned after my last dream.

When we live in the intensity that it means to face the energy, the authenticity and truth of the inner whole, and the failure we face around us to acknowledge it, we become like screaming prophets in the desert or noaidi’s who are accustomed to the experience of our inner wilderness. No one else wants to be there, but everyone is looking for it in one way or another. In spite of that, only a few can stand it. To find oneself in peace there without having any contact with people and human conditions for extended lengths of time. This is like a constant rebellion against the authenticity and truth that our surroundings repudiate. A kind of self-preservation far from the life our ego thinks it can control. It is a kind of meditation. An exercise in the enduring of the conditions that our psyche expose us to. This experience is everything. Words becomes shit. We become prophets for the genuine relationship to the wholeness and morality that is inherent in, and around everything. A kind of wilderness for mad men and women. Characterized by the powers we are struggling with. This is what happens when we cognitively end up outside our ego and experience the separate existence that is the subjective counterpart of our reflections. But without finding our own voice we cannot escape. We have to find a way to acknowledge its existence as an intersubjective reality. Or we perish from it. From this way of looking at it we have to start listening to our prophets. They are all around us. What all these ”crazy” men and women reveal to us is that we also live in a connection to a wholeness outside of the ego, and the connection to it is broken. People who are struggling on the fringe of our ego controlled world are our modern day prophets. They live and suffer what we have lost in ourselves, and they pay for it with their minds.

Every one of us is in the center of a larger whole whose realization is its perimeter.

Fear of the dark is something everyone has experienced. Something that recently came up in conversation and made me think about it further. Fear of the dark does not mean that we are afraid of the dark, of its content. Nor can it be explained away by the fact that someone only has a vivid imagination. Fear of the dark is something else. It means that we are afraid of that within us we are not yet ready to face. What we cannot accept in ourselves of the spontaneous psychic activity we cannot recognize as having an independent relationship to us. We refer to it with something that may represent our fear. But most often it means that we do not yet have a point of reference within us, an inner person who can convey this content to the ego that makes us refer to what it means to us and to others there. We may even cast it out on someone, or something else. We become a plaigh, an epidemic. We end up in Rota-aimo. Or we may take it upon ourselves to carry it for people who do not recognize it in themselves. Either way, it is important to us. Without it we cannot pass beyond the ego. But if we reject it completely, we lose our authenticity. The relationship we have with the inner person that conveys what exists beyond the ego. Who is also the one who enables others through this to meet us there based on the authenticity they experience in themselves in their relationship to it. Outside of this, we find ourselves in a vicious circle where we repeat ourselves and constantly criticize everything and everyone for the confusion and insecurity we ourselves feel in the absence of the relationship it has to us. It may lead us to a kind of self-preservation and a diminishing of our reality that can have dire consequences in its ignorance of that in other people, in animals and in the experience of the mutual relationship we have with nature itself. It is a huge challenge for all people to face the diminution it entails of our person and the experiences of authenticity that it conveys in the societies we see around us today. Because it will question how genuine the relationship is to ourselves, to others and to how we can relate with it to the society we are in.

There is no doubt that there are places that inaugurate us to partake of their power and energy. These are places where these take place in us and communicate with us. We experience them in a different way. Historically, these are marked in different ways. In the mountain world, and in its table-lands, with what is called seidi’s. These forces are experienced in privacy and when we are not preoccupied with other distractions that make us unable to hear our inner conversation. When this occurs, we also begin to have an active conversation with ourselves in a way that is embraced and supported by the places that have this impact on us. Over time, this becomes natural. I’ve had it all my life. It also means that we have a need for privacy, of time both with ourselves and others to quietly let our inner voices meet others. To let it interact with the nature that surrounds us when it seeks us out. This is something that when suppressed strongly affects our psychic health. We are separated from a direct contact with ourselves and the communication we have with its source and the nature that surrounds it and provides for us. I live in a society with a culture that does not promote this. Which makes people absent in themselves and distorts how they view life around them. Many no longer see themselves as part of this important relationship, which in turn creates a circle where it encourages and creates the same relationship in others who are under their influence. We suffocate each other, and the more people who gather and distract each other, the more they lose this communication we have to our inner and outer source. It puts us in an intense tension to hang out with people who are so incoherent and bewildered in their inter-subjectivity. In the end, we call it normal, and we no longer know why we are not comfortable with the stillness we have in communicating with ourselves. In this way, some may give themselves the right to do to others what they themselves have been exposed to, and constantly tries to replace the inner voice of others with their own. Even against those who are still innocent in this sense, which may create an unhealthy and distorted form of justice in defense of our integrity.

In an old Sami tradition, we also exist in a relationship to a duality called radien-gieddte and radien-neita / saivo-neita. They were the mediating couple to the experience of a psychic whole and its constantly active flowing center of creation and creativity. But in an undifferentiated stage, or when we do not have a conscious relationship to our personality beyond the ego, we identifiy directly with what they convey, and through her we become self-absorbed, obsessed with our body-image. Her pride will really make us vain. Perhaps above all in our belief that what our senses offer is the same as our instincts. In this way though, she does not guide him to the all-pervasive source he naturally mediate. Also, as saivo-neita, she is the one who connects us to all life, human and non-human, to its spontaneous and common regularities, and to the world beyond the ego. She is the one who brings us closer to the animals, which makes us understand them as individuals in themselves, to the constant flow of relationships everyone has with everyone else there. Both living and dead. Undeveloped, our relations may instead become an end in itself. Hearings, gossip and rumors will then dominate our relationships. In the old Sami world this place was called Jabme-aimo. The underworld below this one and the world of a living psyche. Furthermore, when our self-image identifies with what radien-gieddte conveys, we become distracted, and capriciously preoccupied with everything he projects on us. We will lack a relationship to the background world and to the content our ideas have a reference to. The design that this psychic geometry of wholeness have on the spontaneous mind. But instead we make them a self-fulfilling purpose in themselves. Something the ego then personify as if it alone were the whole of our personality. Selected parts are then allowed to stand for the whole and we assume them to be something we imagine that we are. Our instincts and our ideas become almost indistinguishable from each other. We live in a state of the psychic whole we are identical with until we have undergone the inner trials that make us aware of them in connection to us, and theirs in their relationships to us independently. Both we and others who are in this undeveloped state with our inner duality will experience the relationship we have to ours and to others’ inner selves as if we are absent and distanced. We miss out on the relationships we are part of, and to an experience of a world we cannot share or recognize in others.

When we are in a meditative state, we train ourselves to be in the original whole that surrounds us, the one whose center is both within us and is the one that exists as a relationship to the embodied psychic space we are in. When we practice being in it, it trains us to be with it, and not to pass it on to others in an attempt to recreate it there. If we do that, it will only unite with others in such a way that it becomes a burden of the world as a personal problem that only crushes us or makes people around us feel inferior, and that creates a constant feeling of guilt around it because we may not see it as part of ourselves. So the connection we have to this sense of a whole is broken without our experience having anything to replace it with that allows us to maintain a psychic reference to it. It is the primordial insult we were once exposed to. It may once have been considered impermissible for people around us to openly relate to it, which in turn made us pass on our feelings of being offended to others, creating a vicious circle that in turn makes us see it as justified to insult and offend others. In various ways, however, we will try to recreate the psychic experience of the original whole in our relationships, which will expose those involved in them to tremendous strains, with expectations that are impossible for them to fulfill. The frustration that then builds up in them eventually causes them to explode from within, and the original insult and suffering is all that will remain in its ruins. But by allowing the whole to express itself as something we relate to on our own terms, as vulnerable as we come into this life, we help to free the world and our relationships from this frustration. We allow ourselves to rediscover our own voice, find it again, and recreate our conversation with the source that leads us from within that experience of being part of nature as a whole. We all share it, but how we refer to it is unique to everyone. It is in the state of this wholeness we experience ourselves in an embodied sense, a state that we mutually share with everything in our existence.

Thinking of a place, person or animal as a means of our own intentions and not as a means with its own dignity is an insult to them. A violation of the whole we are a part of that we ourselves have been exposed to and then pass on because we suppress it as impermissible. We do not allow us the reciprocity of the space we share with them. Something that will strike back at you. Dogs, horses, lakes, a glade in the woods, trees, mountains and table-lands, all kinds of wildlife, moose, wolves or bears – also have the power to anticipate your thoughts and intentions. We are composed of – and encounter relationships with a source that everything relates to, equipped with their own feelings of having this relationship. In this sense, all our actions, intentions and thoughts have moral dimensions which in turn means that they also have practical consequences to us. So everything we encounter is better understood as unfoldings rather than objects of our childish or psychologically naive intentions. This means that most of our actions and their intentions have nothing to do with interactions to insensate objects in a morally neutral empirical world. That has more to do with how disconnected we are from our senses. Rather, we participate in a world where what takes place is a mutual experience. We take place in it as it creates itself with us – or not.

Events in a psychic context are experiences of its facts. We refer to them by how we describe them. Facts do not describe them because facts are the experience we have and we refer to them through how we describe them. This is the closest we can get to them and share them with others. But how they appear in themselves is still not what they are because they are raw experiences. In that sense, they are universal and intersubjective. That is why, when we refer to them and use metaphors for them, we get closer not only to ourselves and other people but also to the world around us. Because every person essentially exists eternally in that place, which is also the space that is visualized as our greater totality. This eternal part of us existed there before the life of us as individuals begun, and it will continue to exist there when our life ends. The relation that part of us have with this greater totality is what develops within us as a self-image quite apart from that compromise we have set up to defend it from intrusion, that is, when our social contexts threatens our psychic integrity. What changes over time are our perceptions of what this is. Its influence on us, and how it direct us, has not changed since the dawn of man. So by scientificizing it, we refer to it in a rational and contemporary way. But the experience we carry within us has always been there. ”mii gullo?”, [what do you hear?].

In order to face life as a human experience over time, we must also have a relationship to our birth and death since what we call life is our continuation of this. It also follows that in our lives we have a constant relationship to the experience of this origin, and because of us being alive, we share it with all other life. Without a living relationship to this, we do not really experience that we are alive. We cannot perceive that we as humans over our total life span as a species develop individually in relation to this experience. That each individual life is a continuation of this. That we are part of a development of what that is. Without this experience, we cannot meet there as human beings. We can only see ourselves as detached from our human context without any relation to the experience we have in common with everyone else. We may be told that we have a certain history, what we should be, that we are this and that, but without any real explanation to why we should rely on anything of that in particular, and in what sense it relates to us as humans, that lacks authenticity and meaning. Because it usually replaces our relationship to the experience we carry within us as a human race, and its relationship to the experience we have in common with it. Problems arise when our individual lives are a discontinuation from that experience, and we cannot continue that development in relation to our individuality. In this perspective of time, we can also see, with a few exceptions, that it is precisely this interruption that has happened to us and is still happening to us right now. We have lost the importance of being learned about this personal relation to what it is we carry within us which is what develop us into human beings. It is the place that is everywhere, both inside of us and outside of us, it is what always is all the time. Death in this sense becomes the experience of not knowing when we are going to wake up, and our birth the experience of not knowing when we fell asleep. But what that also means is that we dream all the time. Although we use words like we reflect on it, we think, feel, and fantasize instead. It is from that place that we are the human continuation of what we call life.

The realization of a psychic experience is always made personal by an individual, but the experience itself is not personal. The psychic revelations are personal to the one who makes them, but by explaining them we transform wordless psychic experiences into something specific, and in that context, when they are transformed, their existence as being intersubjective is revealed as they appear to us from a place beyond our ego. We then come to understand each other only by how we approximate our psychic experiences and how that existence affect on us is explained. That comparison becomes representations of what we experience. No one is right about them and everyone is wrong. It is quite strange, but regardless of how we want to express it, how we adapt psychically to our surroundings, it already exists beyond the personal level of the psyche both in form and meaning within us. It is in that sense that we are a part of everything. Because everything is in constant creation and transforms the wordless intersubjectivity beyond the ego into a context and embodiment of its content. Or we live in the materialism of the ego without participation in the life that has its own voice in all that is. Which in its absence and our sense of emptiness makes us hostile and destructive. We just approximate someone else’s experience as if it were our own and use that insight as an explanation of what it is without having had it ourselves. Or we disregard it altogether. But all we can do is affirm a psychic existence as something we try to comprehend that influences us beyond the ego.

The most important thing that happens when we collide with our whole, the inner verisimilitude of being, is that we suddenly go from being identical with what the ego is affected by, which until then has driven everything we do. To us witnessing the whole that it comes from and always existed in and that the truth no longer becomes just what we intellectually know, but what we experience. We ignore the raw intellectual perception we have hitherto had of the order of things, and begin to rely on the wordless truth we have in relation to the spontaneous activity that we perceive as the background that governs our existence. The pattern that follows from the source of origin within us which is common to all but not part of anyone else’s. We can not live it for anyone else. It will just become distorted. We can only live the primeval blueprint we have within us, which is ours, and acknowledge that of others in their work to formulate what it is to them. Something that, based on my own experience, is ignited by an intense visionary state. As a kind of awakening. Without it, everything is just an endless muddle, a swamp of opinions that drives people mad.

In order to fully understand the Sami inner couple, they must be seen in both their outer and inner context, as a kind of living duality without and within of a whole that simultaneously exists as a part of us both in a physical sense and in our psychic reality. The experience we make of the larger whole we are part of is the experience of Radien-attje, the great universal principle all is enveloped by. The substance of which we are made. Like a casing around existence itself, the earth, and as our inner center he is also Maderattje, that which all our biological fathers and authorities become carriers of when we are unaware of it. It is that other within us, the form we evolve with by spontaneous realization. The source and knowledge emerging from the deeper understanding of the events we are a part of that is guiding us from the outside of the ego. Maderakka is his spouse. The inner beingness, carried by all mothers and the raw physical experience of our being as a psychic place for our second mind. Her external aspect is nature itself that embraces us in its entirety and appears to us from within as our physical connection to earth, and in her constant recurrences as the great mother Radienakka. The sun, and the sky she is part of which is holding everything together. They are the two-sided psychic representation of our biological parents in their larger context of the human psyche. Conveyed to us by our human form radien giedde and radien nieitas generating power.

I think it is common knowledge now that we rely on a mask or a persona when we interact with other people. That it becomes a struggling representative of our image of ourselves. I added struggling because I think it is something we had to learn and create for ourselves at the age of 6 or 7 when we developed in the awareness of ourselves, in the relationship to the whole we come from, and needed to adapt to the world we were about to enter as psychic beings. The importance of what happens here is that the mask we learn to apply becomes a compromise, a more or less successful self-image in our relationship with the outside world. But I think it’s a distorted version of its original meaning. I imagine that masks were used ceremonially to maintain and strengthen the relationship we have to the psychic forces that operate within us, to show them to us and give them a face. Much like religions try to create a rational approach to what happens to us but in writing instead of with ceremonial masks. The difference is that with masks, our mental heritage are still intact and not affected by ideas about them, but how they work within us and how they influence us. We do not have to compromise with ourselves in relation to them. We know how they affect us. They are our collective community. Not the self-image we have created to keep them at distance, in which absence we think people want to see us to give us access to a psychically artificial or distorted community outside our human heritage. They are our interface to the psychic world. It is in this sense that I think masks originally came into being. They make the forces that follow us all through our lives tangible and show us what it means to be human. Something we cannot read about and learn by heart, but something we have to go through to understand. That’s why masks were so important. They show us our living reality, as it turns up in our lives and make itself part of our existence without changing our origin, that which is the primordial form of who we are. Without them we will become completely dependent on the image our parents provide us with of how they appear to us, of its adaption to life, and we will live in a context of their self-images which we will stage and repeat in our relations over and over again.

From the point of view of our psyche, there is no difference between political Christianity and the far right because both idolize an undeveloped, punitive and authoritarian side of the experience we have of the suprapersonal psychic parental duality. It’s influence has become completely instinctive and not part of a personal expression of its transpersonal source, as it is suppressed and impulsively transferred to ideas and fantasies beyond ego consciousness so that the duality we have within us, the other side of which it depends as its original source is something the ego does not know anything about when it comes to question the image our ego have of what it is, and that will effect our relation to the parental image we share with everyone else from within. We wrestle with our self-image without knowing it and let others suffer for it over and over again. It is almost incomprehensible, if it were not for the intense sufferings it creates which we shy away from, and which we must endure if we go against the image we can no longer maintain of ourselves when this primordial duality is to be made whole by us.

Historically, male oracles seem to have had in common that in visions they experienced that all living things where psychically connected to each other, and that all parts of it consisted of a psychically related network of forms and energies that constantly influenced each other. Which was from where they interpreted its inner order. In the same way, female oracles were also equally deeply connected to nature in this way, but they generally seemed to have expressed this by conveying its inherent truth and authenticity rather than conveying how these forces were connected. It seems that they applied their spirituality to psyche while male oracles applied their psyche to the spirit. Today, it seems that these boundaries completely overlap when the application of the psychic qualities required for visioning in relation to our modern forms of knowledge-seeking since people are more concerned with the ego’s independency to the visionary’s relationship of our psychic reality, and to the underlying forces that it is governed by, when it comes to illuminate our new relationship to the psychic activity that has historically been possessed by prognosticators, interpreters, and wise men and women, who conveyed the insights to us that we possess about our inner reality. A field of reality that has turned into psychology, like alchemy turned chemistry into that living individual and cosmic something inside our material reality that we now like to define by science. But this is still visioning, praying and divination. Because in this sense we are still mediators of the great unknown, although we use other words and other terms to describe it. Also, these men and woman where the ones we turned to to establish a connection to the underlying design principles of the psyche and to its interconnected relationship to life itself. They provided us with the power of its reality far from todays medicalism.

Writing is one creative outlet for psychic inspiration. To let go of, and get close to its spontaneous powers. By formulating it in writing, painting, music or some artform gives us a way to both take part in them and reflect on them while they occur. If we don’t do it, we are going to feel bad about ourselves, as if we are not paying attention to life itself as it happens to us. We would start having a feeling of disorientation, of not being authentic, or true to ourselves. Because we turn what something is in itself when it occurs to our senses into something else outside of them. We do not engage in what it is to us. Another side to this would be that when we become euphoric and compulsively act our inspiration out in the world, we may feel anxiety and guilt for having these experiences, and then have periods of withdrawal and reflection trying to figure out what just happened to us. What it is that made us act in the way we did. Because we have a sense of that we are not ourselves but intoxicated and engulfed by euphoria, as being humans exposed to the powers of nature is something unnatural. But that is often how we interact with our lost connection to the conversation we have with ourself. Unknowingly we mix them up. At first we do it as the child who once got interrupted in this conversation by the development of the self-image it adapted to of a society that has lost the importance of individual relationships to the psychic person that these inner powers is related to. In the shape of an inner child we will meet the good or evil sense of the mother and the good or evil father in the experience of having felt her embrace or emotional rejection and independence. His bullying authority, self-preoccupation or instructive and active support of the sources that influence us from behind our egos’s and how we imagine that. Together they form our link between our inner primordial images, their forms and the society or community for which they are exponents. To grow in one way or the other, we have to face both experiences of them. Because we have abandoned our inner being, and it is still undeveloped in relation to the psychic content that is not included in the perception of our parents reverse sides as influential psychic properties which affects our life in a profound way. Its relationship to the world through its limited experience of them is distorted and one-sidedly naive. We try to recreate the original image of our psychic parents by complementing what our biological parents lacked in them through our young, early relationships. Many of the difficulties we experience in them, even as we get older if the psychic couple is not yet intact, are what we experience here. In older Sami tradition, they were called Radien-Attje and Radien-akka. They were a jointly experienced psychic couple. The great source, and father, and the great mother. Spirit and Nature, and our relationship with them was mediated by their son and daughter. The inner person, the child. Radien-giedde and his relation to Radien-niejta, the psyche, inner space, our Nature. Without the feeling that the great mother and father are complete, we have not yet developed our ability to help ourselves with the instructions coming from beyond our physical presence, and the psychic properties who present themselves in addition to our connection to this child. Without the experience of them as a couple where they individually form a whole we will become indulgent and self-pitying, and we search for their missing sides in our romantic relationships and in the world. Or we become authoritarian and punitive in relation to our perception of our psychic person. Either way we have to act them out, and think about them to reveal their influence over us. This conversation will change as we pay attention to it, and turn into a perpetual dialog with the parts of humanity that is growing within the psychic context of our personality. As from nowhere we will replace the self-image we have with this connection, and our conversation to the content that constitutes what we are. We are no longer the image we have made of ourselves. Our reflection, how we look at ourselves has moved from the outside to the forces of life erupting from the inside, and to the authenticity of how we look at ourselves from within. The child then begins to interact with the properties of its new surroundings. We become psychic beings. I can also see how my grandson commutes between these extremes. Between his emerging inner person and the outer adaptation outside of this that takes place in his being. On the one hand, living with a child’s obviousness, and the opposite in the vulnerability that his incipient inner person experiences in relation to the psychic world. A reconciliation for us means that these aspects can somehow be incorporated into our life in relation to both ourselves and to other people.

It is obvious that there are psychic qualities that are repeated in the place we call personality over and over again as if they were not bound by time. Properties that will continue to exert their influence on us from our psychic reality wether I enter into life or I leave it by my individual biological death. It is something that is passed on from one body to another as a psychic trait that we relate to that was already there before we became aware of them and able to perceive it. Time in this sense is for me how we imagine them and dress them up based on how their qualities affect us. But they also have unique characteristics with specific inherent personal characteristics as opposed to the general ones. Which means that we may identify them as belonging to a certain person, place or ancestor, and that this quality, with these identifiable features in this way reappears in the sense that his or her directions are needed and called for in a higher sense, in the greater psychic context. Which is mean that it can end a cycle of aimless drifting, and its wanderings in a messy and troubled everyday life. By that quality, we are provided with the  information and insights that can help us end a destructive cycle of repeated unconscious behavior, should we recognize them, and the forms of constant repetitive behavior we experience in our life. We can instead attend to them actively when they affect us interpersonally in our daily lives, in our dreams and imaginations. They emerge within us and create the contexts that we must psychologically endure and work through in order for them to be consciously understood by us, and to enable us to bring them into a transpersonal consideration in our lives. It then becomes obvious to us that we are temporarily housed as a non-physical essence in our physical body in its existence in the physical world, and that it is this that begins a new life in a different physical form or body as an entity among others. But I dont think it is something that becomes passed on to another one, it is more like we become aware of it when our psyche is developed enough to experience it. It has been there all the time, and some of that is characterized by the local context in which they first appeared. This may become confirmed in our dreams, even though it may have been a long time since we physically embodied the context of them. In this sense, I believe that transmigration is the formation of our relationship to consciousness, to that which appears again and again in our psychic reality because a lifetime is not enough for us to make us understand its content, or assimilate what it is that affects us from there, since it is something that is in constant change. If more people, individually, could work their way through this to be able to see it from within their own psyche, its shared content, and see others and the world around us from this perspective, the world we live in and relate to would be sensed and have a feel about it that would be much better than we have right now. Women would not take it out on their bodies, on their body image and their nature, and men on their lives, on how they act on how they see themselves in it. I now, in reality this is not at all this clearly separated within us, or even experienced as separate qualities, because they are something that exists within us all, mental qualities we interact with that are personally experienced. I see it more as the path of thought to follow where our inner being leads us. Consciousness in this sense is something we develop when we separate from our inner self, and our ego emerges in relation to it as a psychic whole, as something that is both separate from our outer world and at the same time also part of it.

Applying math to active imagination leads to some really strange results. Because we discover that we influence and alter reality both in a psychological embodied sense, and matter itself. Blending them together puts the rational mind to question. Because at one hand we treat reality as imagination and energy, and on the other we treat it as the tangible visible matter that we are in, in a physical sense. To me, this is what Heisenberg and Schröder was talking about, and its application is as far reaching and astonishing as the mind itself. Since mind then appears to be matter, where the contents of the mind have the same impcact on us as matter. We can no longer half-heartedly separate psyche from matter because they are in this way experienced together, and interact with each other as embodied information. It is here our mind becomes a new born. One which is leaving the old mechanical view of itself behind as it develop into a world of its own where the mind of cosmos is out there and within us at the same time.

Musicians have a saying to build an improvised creative atmosphere, they call it jamming. It is based on the feeling of being in it together. I think that’s what psychic life is about, how we interact with our senses through our inner person in the psychic space together. That is what traditional or aboriginal thinking may point us to in ourselves today. Its living reality. Everything else is just ego. Or the geometry of materialism.

I can not help but to see Einstein’s space time as a theoretical description of the impression the psyche has on us. As the experience of the ”room” or sphere of the mind my inner person shares with me and is affected by. By everything that exists and that constantly arises there. If I were to try it anyway, I would still end up in his where the past affects the future and the other way around. Because that’s how we perceive it. It is not at all a given that time only goes in one direction within us. Thats the mechanics of a rational mind. Or that the present existing neither at one end nor the other of time. Time is now. What we call the future or tomorrow in a psychic sense, affects us as much as our collective memory, our yesterday or our history, personal or cultural as from what it originates from within space-time as our future. In a spiritual or psychic sense, our now, or center for our psychic experience of ourselves is both our past and how its future affects us at the same time. It is not at an imaginary end of something but is just the space time of consciousness. The ego ends up in a constant loop of feedbacking back to itself there, in an endless recursion of the experience of itself in this space-time if it does not recognise it as psyche. It can no longer determine what is our yesterday and what is its tomorrow because spontaneously both exist at the same time. Everything in the psyche affects everything else that exists in there, all the time. This means that the parts of the psyche that have always existed in the space time of psychic energy that affects everything, are also the elements of what influences us to become what we are meant to be from this place everywhere in time. Present time is its clothings. All the parts of our human psychic architecture have always been there. Our inner person have also always been there. Which means that we are born twice in our lifetime. In the flesh and in the psyche. And also as psychic occurences that depends on how far our mind are willing to experience soul migration outside of time, and our psychic education allow us to wonder in this respect. Because how we perceive or describe this differs for us as individuals, between us in different groups of people and their cultural settings. But the original energy or its experience does not. This is how I look at what Einstein calls space-time. It is like we try to render reality by applying math to the activity of imagination and the psyche during its experience.

There is a wonderful concept derived from theoretical physics where it is theoretically possible to fold space. The psychic phenomenon I think this refers to is the experience of not physically moving but still travel from the world of the unconscious, by active imagination and the dreaming, to the world of consciousness. It is something that also happens to us during the day since it is a creative movement, something that is going on to and fro all the time. We move from being one of many figures among others in our dreams, as beings there in the raw psychic world, in what we like to call night time that we are interacting with, to realize that the figures there, in our dreams, or the unconscious, are still active participants of our conscious reality during the light of day. And when we fold space we turn one world into the other. They are reflecting each other all the time, everywhere. Our presence then, this now, is constantly becoming the history of our tomorrows. I/we are listening to the world dreaming itself into existence. Which is also another way to define what we call consciousness.

There is a part of my psychic life that is inherited and thus not shaped by my personal experiences. It was already there when I got into it. I also think that this is what many people unknowingly face around me today, but they seem to not know how to recognize it. What raw experience is. And to absorb it into their lives. It becomes a mental deficiency that creates an inability to meet the content of our experiences that no study can solve for us. No matter how hard we try. Because these are experiences we make on our own, and they come from a psychic source that is in itself independent of our physical environment in an embodied sense. Something we perceive with our senses in the conversation we have with it between the lines. It is something that exists within and around everything, and it exists in a collective experience that is not dependent on an individual, or any personally created detached conscious content, but it exists independently of the one it engages in. We can approach that by how it affects us, see how it returns to us and create expressions that make what it is experiential. But no expression is never the experience we make of it in itself. It is something we read into the space that exists between us, and we interact with in our lives. Since no academic institution or any statistical analysis can convey this to us, they have also become targets for our shortcomings. Which is reflected in the societal frustration that exists around us that constantly streams from all kinds of media to us. In this way we have lost touch with what it is in ourselves that we share between us. What we have in common with life itself, and how we personally interact with it. I believe that it is the renewal of this psychic experience and how we relate to its similar origins within us that we are going through right now. We can also detect it in how our view of ourselves is conveyed by those we have set to lead us.

There is this space within us that turns our background into content. In it there is also a force that constantly wants us to turn it into something tangible and external. To become infatuated by it and give in to it. It allows us to take a deep look at life, to get involved and be rapturously as one with it. With what it really is. It opens us up to the energy of the spontaneous, to the creative processes that are constantly going on within and around us in our physical and instinctive life. With the powers that operates there independently of us. It is a tremendous challenge to the rational intellect most people won’t dare. This is why we have a tendency to diminish all that is greater than the ego that experiences it, and try to transform it into something of its own smaller size. I think it is this powerful experience, this psychic form who is behind all our needs for change, and the one who tells us when we have become too comfortable with ourselves. Too small for our own good. He is what all noaidis and shamans have a connection to, both for healing and for our shared experience of a whole. He brings that back to us. Balancing the world and keep it up. But a rational mind will call it crazyness and even deny its existence while it self-medicate with alcohol and drugs, with whatever excessiveness it can find to punish itself with, or we eat psychotropic drugs to get anesthetized, to put him to sleep. This is where our need to control everything and protect ourselves from the influence it has on our minds comes from. If we give in to it, we become obsessed and if we fight or deny it, we lose our humanity. In that case we make ourselves impenetrable, and inaccessible to the senses that unite us with all life.

For as long as I can remember, there has always been a kind of reverse guilt, as if I have always wronged my inner personality in an outer sense. Or somehow not obeyed its true nature because of my surroundings need to suppress it, and that their need of attention has been mixed up in me with my inner person, with their lack of paying attention to its significance for them within themselves. Anyway, in a reverse way, that relationship turned into a constant failure to match what emerged from that encounter in me with what my surroundings conveyed to me. I seldom experienced any genuine coherence between them, it never completely met with each other. Which is obvious as they can never be the same version of that meeting because there are two different kinds of it, also, the meeting takes place externally, outside the person for whom it has its unique meaning, and that is the original guilt. That is why I / we have such an unpleasant tendency to correct others instead of paying attention to them. The only way we can atone for it is when we realize it, and pay attention to it, and hold it back. Endure the violence that our resistance causes within us. Because in the end, it is about our own relationship to ourselves, and our moral responsibility to the person we constantly carry within us. Our true nature. The guilt I feel here comes from this person maturing in me with my help. It’s not my guilt, I have not created it. But it is my responsibility to give it back to this inner person of that embodied Nature he appears in, and from which this guilt occurs. Because far back in a cultural sense, this relation was something else, before it got collectively distorted by the insanity that resulted from compulsive Christianity, of the violence that compelled people in my background, my ancestors, to deny the old working attitude they had to themselves, to each other, and to the life that was all around them.

A rather strange but important thing happened to me quite early in my life. As part of a whole that was given up to a certain point, I suddenly did not experience it as a part of everyone who was in it. I began to feel the obvious that others’ relationship to what it was, was not like mine. Somehow their version of it differed from mine. Of course, I opposed theirs. And like all children, I often crossed the line with it just to make sure my relationship was still there, to clearly claim it for myself and establish it. It was my whole, my second center. My feeling of an inner friend and advisor. He seemed to know everything and he also gave me advice that I could trust that no one else could do in the path of my development, which made me understand things and mature in my approximation to it and in my own way. Somehow this psychic companion was the most important influence I had, and together with him I tested his reality against the ones who was outside of me. The hardest part, the one that caused most of my conflicts, occurred when I had to neglect some of my own content because what I knew from there did not exist as part of the content that was outside of it. It was not a joint reality anymore. Or what it looked like to me. It was incredibly confusing, and without this whole’s relationship to nature, I would have been completely lost. Maybe I would even have been forced to become all that I had rejected as it did not belong to what emerged from my being. But nature also belonged to this totality and interacted with it as they where intimate parts of each other in an embodied sense. In a physically experienced presence. Without nature, I do not think that my sense of a this greater part of me, this wholeness, could have had the meaning it still represent for me. It is a difficult conflict that arises when we are born in a psychic sense, and our surroundings only look at their own needs to be confirmed. The person we are meant to get close to, who we have within us, does not get the support he needs to be able to trust what its senses convey to him. They both, even Nature itself become subordinate to the needs of those around him to unknowingly suppress the psychic reality in which they find themselves. Instead, we begin to build on a content without the interior relationships that we are dependent on, to be able to have a connection to them for what they are in themselves. Instead of a pseudo-reality in which our importance becomes greatly exaggerated and we lose touch with our inner being. The opposite is alternately just as common, to underestimate one’s own significance and exaggerate someone else’s. We even learn to confuse that reality with the source of what we have within us, which makes us imagine that we are something other than what we are. We are never really properly reflected by our inner friend of Nature herself. But by writing this down I draw my attention to it, and it alerts me that what I write is not about the importance of that content, but of something of a common experience that I in one way or another share with everyone else.

When I was still very young my psychic presence got activated in a kind of second inner personality which separated me from others. It never got seriously appreciated by the people I had around me, and I didnt know what had happened to me. I just started to know things and act according to its intentions, which surprised my surroundings as it was not always in relation to my age, and a lot of things I was suppose to conform to appeared as obstrusive to my interior personality. So I opposed it in my own way. Often as the child I was, but also as a part of this conflict I was involved in with him. This relation led me to enjoy spending much of my time on my own. Listen and talking to him. I did some of what others did, but I preferred to do it by my self, and on my own. That was also a conflict I carried within me. I knew what was right, what I had to pay attention to, but it was not what others did. To me, they seemed to be all over the place and that also did serve a purpose to me. Behind all that, I could follow this voice, watch it on my own. But from a certain point in my life, in adolescence, it became an open wound and a terrible conflict, and for many years I tried to handle it with a determined focus on just one, or on just a few things which I repeated slavishly. Like training and reading, stuff like that, just to keep my intrusive inner personality from interfering in my life. It was not to be successful in the long run. When I was around twenty eight I broke down. I could not hold him back any more. The most important thing about this when it happened is that I remembered that I felt a relief of the tremendous guilt to others that I no longer could stand. I had wrestled with that for such a long time that it tore me apart. I had for a very long time invested others with the guilt of not attending to what my second personality really was to me. I feared them as they where carriers for this guilt and its intense pressure on me, of the power coming from what he was. I could not approach them with this. What could they possibly know about such things, and I had lived with it my entire life. With what it’s dependent closeness to nature meant to me. I had to follow him and painfully accept that others did not. To the point that they like what I did from time to time, rejected their relation to its presence. My guilt came from this inability to recognize where it came from, and why. It had nothing to do with others. Or their distorted adaptation to their factitious social community. Thus ignoring the power of the guilt coming from this relation within us. Which for most people just means self-medication with alcohol or psychopharmaceuticals. Or just slavishly follow one’s own or someone else’s uncompromising regime. Invented or deliberate, it does not matter which. It serves the same purpose. As much as our bad conscience of wrongdoing someone else comes from the relationship we have to our inner other personality, and we fear the right to avenge it from the one we have wronged through the power of the second personality seen through the one we have wronged, that right is not ours, but consists of our relation to the one we have within us, and the remorse that arises in that relationship. It belongs entirely to him. Most importantly, I can also see how this takes shape in my grandson as much as I saw it in myself, my experience overlap this, and I will carefully follow this as he grows up.

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.