Kategori: Natur

One thing about meditation that is difficult to grasp is nothingness as a perspective. To not only see it as emptiness but also to see that it is an infinite potential. The content of our stream of consciousness fixes us on accumulations of the experiences we have in it. On the body if we feel rejected or inadequate, or if it creates belonging and context. On feelings of reluctance or fulfillment. We put labels on how we formulate our experiences and put it in relation to the present as the past and future. Regardless of the fact that all experiences have nothingness as their underlying perspective. In mathematical terms, they are described as attractors in different states or phases in a phase space. In meditative terms, we give psychic experiences that do not originate from our external senses other terms which may refer to concepts as collections of these experiences that we have from our subconscious flow. In traditional India, one refers to the Buddha’s teaching and to this as bhavanga. Whose state is a dormant subconscious flow of existence itself that underlies all our aspirations and intentions. It underlies the emergence of consciousness along with our perceptions of the mental states they create. How we relate to them emotionally. But to perceive them for what they are, temporary and transient mental events bound together in causal chains by our conditioning. We need a perspective that does not include an inner observer, but the underlying nothingness that causes us to end up in mental rest and stillness. I have not met many who, when the need to take on this challenge, understood the connection it means to go in that direction. Yet everyone is connected to this undercurrent of undeveloped and dormant human accumulation of behaviors that fundamentally are not ours. But which we use as a substitute for what we are.

To cease identifying with the observer we constantly carry within us and to separate ourselves from it so that an observable distance arises between the aggregates of the conditioned content it relates to in its subconscious flow and our self-reflection, creates an enormous mental relief within us. But it also opens us up to a perspective beyond that, to the perspective of nothingness and the mental experience of the geometry of the original psychic whole, the emptiness where the present, the past and the future unite and become one in which we experience how the ongoing present becomes the past of our future. The mental undercurrent we observe meditatively in our self-reflection contains all the conditioned karmic energy that in various forms collectively constitutes what we call our person. A psychic energy we manage and regulate when we consciously observe its various emotional states as they arise and are awakened from their undercurrent and assume the mental conditions we spontaneously use as they are staged in our lives. From this underlying perspective of nothingness, we see how the states of consciousness that arise from the undercurrent to which our consciousness belongs, influence each other and control not only us in our lives but also those around us who have not yet experienced the shift of our mental awareness and the basic ability we have to regulate its karmic impact on our balance of mind. From this timeless inner perspective, we see both our own and the collective impact that the energy contained in our constant feedback loops has on us from this undercurrent, and that it has on the original experience of the psychological whole, and continues to have as it lives on through us from a future marked by how the emotional states of our conscious forms have affected us in the past.

If our ego is occupied with our inner observer, we become self-absorbed. If the observer is occupied with the substream of our human consciousness that we share with everyone else in our social and cultural environment, we attach ourselves to every impulse and every psychic impression we encounter in it as if they where our own, even if they arise and are expressed by someone other than ourselves. If our inner parent figures have not yet reached a conscious level but remain below the surface in the underlying psychic flow of mental events, then we experience ourselves as identical with everything that is going on there, anywhere, with anyone in our environment, as if the psychic process someone else encounters between them and themselves in relation to it, were something we ourselves must encounter and relate to by identifying with their relation to the inner observer there also for them. We perceive it as if everything that happens in this underlying psychic substream of psychic life, in our relation to its content, also means that our experience of it is exactly the same as what other have of the mental content we encounter in our own. We imagine that all people, despite being unique individuals with their own characteristics, having their own personal experiences of their relationship to this substream, also have the same relationship to the observer that we ourselves find ourselves dealing with. We perceive ourselves as one with this sub stream in the environment, as one with others from within regardless of the individual role that others’ experiences having in it, and in relation to the content of their relationship to the underlying psychic life that they perceive within them regardless of what our own relationships to it is.

By applying the results that mathematics uses to the images it gives rise to, to describe reality and its content, in relation to the original psychic whole, the energy whose processes we relate to through our experiences of the content in it, which when we translate it into consciousness becomes more easily understood as a psychological geometry of infinite space, a totality, or nothingness, where all the parts that are included in it simultaneously also constitute this geometric sense of a totality in itself. We approach our perception-based external senses to the inner perspective that connects them with our inner forces, their state, and the mental processes that surrounds them in it as raw experiences. Each part constitutes a periodically recurring pattern of this psychic whole and repeats it infinitely. Which gives rise to the simultaneity in the experience of this whole as it unites the present with the past and the future. To put it in a practical sense. The mental processes that we have been involved in affect how our future relates to us, the same future which in turn is something that has an influence on us in the present which will change its relationship to the past. Which means that no matter where we are in time, a change in our perception will always change our reality. We imagine any psychological geometry of infinite space, and the energy that permeates them all, to have the same temporal fundamental properties as the infinite cosmos itself. Each individual consciousness in its experiences of the appearence of its inner parts perceives these properties as attractors. As parts and a subsets of the original whole through the states they temporarily give rise to when they are not perceived in a fixed state, but as a pattern of experiences that reveal a hidden order in an otherwise chaotic and unpredictable individual context of their influence on us. Which creates conditioned behavior patterns that exclude their individual function in the whole of which they are part with the states that other attractors give rise to in it. Each consciousness imagines them through the experiences they have of them in the individual geometric space of the original psychic whole, and the psychic energy its content generates as consciousness of our experiences of it. This whole initially unites in itself, all states and all the forces they give rise to, which means that the information it contains can pass itself into every other experiential psychic state. Without self-observation they are therefore also perceived as if they were one. Through psychic reflection we learn to distinguish them. The experience of the attractors and the psychic states they generate from experiences that are then made conscious, gives rise to the insight into their repetitive motion in periodic mental processes and the core of their underlying properties. At the same time, it is the original whole, the great emptiness, a cosmic perspective of infinity seen through our external senses. Which means that reality is based on the experience that arises when it is observed, that means that it co-creates itself all the time when we observe it, all the time. So reality is the perspective from which we observe it in the original nothingness or psychological and mathematical version of infinite space. Which we experience with our external senses and interpret as the endlessly deep background of our night sky. But no system or its structure can be described in a meaningful way from within the system itself without it becoming a periodic repetition of what it already is, so in order to be able to do so, we simultaneously see it in an overall and unifying way that requires that we participate in it with the mental presence and the underlying mental processes that involve us in our description of it. But to bring ourselves to this we must meditatively go through the trials of self-observation which separate us from our identification with both the original whole and its appearance in all its parts. This leads to the conclusion that a comprehensive and coherent theory of everything should take into account that objective reality is ordered and derives its content and meaning from its relation to our underlying mental processes, and conversely our underlying mental processes derive their meaning from the consciousness of the description they are of the objective reality and order in which they participate without our identification with them. It turns out that reality as it appears, and the mental processes behind it, is something that is co-created as we observe and interact with it. Which suggests that knowledge, insight and enlightenment is a property of nature itself. Of its sense of a whole. Only attainable through our meditative observation of reality and the mental processes behind it. For me, this puts my senses in tune with the surrounding contemporary world I find myself in.

Muladhara, Svadhisthana and Manipura are about the experiences we have in our physical existence and are connected to the body and experiences that are about embodiment. About physical closeness, about presence and belonging. But also about affirmation through nourishment and sexuality. Our experiences revolve around the satisfaction of the body as separated from the original whole and the participation it conveys to us through our external senses. Ideally, something we should go through without guilt or shame over the emotional flora of experiences it creates in the body. Because without them, or if we conditionally deny the influence they have on us, we will make common cause between our body experience and the mind that has nothing to do with it. Sahasrara, ajna and visudda are about our psychic existence. About the energy and the content of the experience that that energy makes conscious through insight and interactive mediation of it when we formulate it and at the same time separate it from its identification with our external senses. With the confusion that arises between sense objects and the transmitted mediation that occurs in their embodiment. Together they are united in anahata as both the physical outward force and the descending incorporating energy of the substance and content of psychic processes, which we cannot perceive or reach with our external senses. Without ajna, or the insight into reality as it is before it is formulated and given material substance for our external senses, we cannot formulate this content with its own integrity to our consciousness. Nor can we center it in a way that allows us to experience the absolutely fundamental meeting that can occur within us between body and mind because the balance and centering that anahata mediates does not occur. Initially, Sahasrara makes us loose our minds as its energy enters into our lives. It makes us visionary and even prophetic in our attempts to cope with its intensity because we try to control its power with our outer senses and reduce its scope to an already existing content in consciousness. Which consciousness cannot handle without losing its existing boundaries, resulting in an identification with its intrusive inherent energy. Sahasrara makes us experience a state that makes us go beyond our limits, become generalizing and transcend our basic human considerations with a grand attitude, if we cannot perceive it for what its function is, and what its significance is as a mediator of a greater stream of mental content behind the world as appearence which is limited to the existing content of consciousness and the conditioning that sets its limits. It is a kind of rapture of mental processes taken as a whole, of psychic intoxication. When we have lost contact with our outer senses in this way, it is referred to as cosmic energy. The very energy that science preoccupies itself with and work to define using mathematics as the medium that involves us in it. Jhanas seem to have come in handy here traditionally, to calm us down and fulfill a confirming formal function for these states that are not always easy to perceive as they end up in a volatile intellectual and experiential borderland almost indistinguishable to one and other.

Past and future are something that arise in relation to the experience we make between what we observe from our inner perspective, and what we then encounter in an unadulterated way with our outer senses. It is precisely at this intersection that we give them substance as we translate our intangible experiences into consciousness in a way that makes their impermanent content accessible and possible to be perceived by our physical senses. We do this by seeing them when they have become fixed and they are mediated through something else. Time arises when we perceive mental states and their expressions as they are, as an ever-present undercurrent regardless of where or by whom it is that experiences them. We no longer see it as something that arises and disappears with a particular person or event. But as something that everything is associated with all the time when we formulate it and fix it as a content that we relate to as consciousness, and yet is something that experience perceives as something substantially other than the underlying flow that affects us all the time. We then begin to see our mental contents as something that has been constantly manifested and continues to appear all the time, creating a relationship between them as experienced states of past occurences, in the present as we encounter them, and as future emergences of them since they have always appeared.

To truly understand through our own experience that all the states that arise as content in consciousness are independent of it and lack the causal connections we attribute to them because they are mental events that we confuse with impressions from our external senses and transform into embodied experiences. Their origin is rather something we perceive in the underlying psychic flow from which consciousness gets its content as something independent of it and in constant change. By observing this content with the right attention as it appears in the contact surface that is conveyed via our external senses, we take part in the information that arises there and we discover that we have no fixed place in this suprapersonal flow, but it arises in the active self-reflection that we use when we take part in it and meditatively allow ourselves to be navigated in it during our self-observation, when we are in a concentrated way in its ceaseless arisings and disappearances. I conclude from this that in an older and still undeveloped form this was what was called praying. But as I understand it, mental participation reveals the authenticity we find beyond any certain fixed place in our stream of consciousness. In the nothingness that makes us aware of it. From this inner perspective, passive participation is naive or superficial and is more about a submission that has conditioned authoritarian origins on a personalistic level of consciousness, rather than us having an active participation in beyond that under focused meditative self-observation.

In the conditioned part of the mind we find the observer, the self-proclaimed navigator, analyst and performer of consciosness as appearence. But behind them is the content of our raw, unfiltered sources of our experiences, our balance of mind, the equanimity and the attention we pay to this content. Consciousness is appearence and the ongoing progession of the observer’s relationship to that content. The emptiness or space behind it, is the whole that contains the states whose energy encompasses the sources that form our original mental processes which also constitute the undercurrents of consciousness we perceive as the common and original meditative ground within us in a self-reflective life. It is often called the true or authentic reality. A reality we do not reach with our external senses. But something we are more or less engaged with and trained in by our self-reflective practice and contemplation throughout our lives. Before we know better, we believe that we are what emerges in our stream of consciousness if we personify it. Every impulse, every impression and thought, as if we are what they are. We attach ourselves to its content and conceptualize what arises in it as if what we perceive there and separate out from it is our person. Even though it is just a separate set of mental processes and the content of our experiences that we identify with, that is, something arbitrary in the constant translation of what it is that currently fills our consciousness with its content. Emptiness is not an empty void. It is the psychic realm where our outer senses cannot function because there is no object. No appearance. It is raw and unfiltered experience that charge us with psychic energy. A collection of impressions and processes that are constantly changing and that lead us towards our inner elucidation. Something that is going on within all of us. In all of life. Aside from our conditioned personalistic psychology around our family figures and their internal structures that we transfer onto our surroundings, we are all related to each other in an underlying sense of a self-exploring life.

To witness is to separate our senses from the observer who is constantly grasping for the infinite potential of the totality we experience as the original whole, and the identification the observer has with it, as the conditioning that characterizes how we should perceive its content. The belonging and context, that deep emotional connection it is. Where we are experiencing it as the very foundation of our inner being. But what we experience as an observer is a cognitive construction of conflicts that have arisen between our being and the content of our experiences when it has ended up in consciousness and then lived out as our ideas and the notions they confuse with life as it is. The conflict ceases when the observer fades, withers and dissolves, and the original whole from which everything arose emerges in its infinite potentiality as a connection to the foundation of our being where it is also simultaneously experienced as a part of it. So when the experience of our inner observer’s karmic conditioning falls apart, we become disoriented. The old internal conflict and what held it together dissolves and everything becomes energy and moods that come and go, our attitudes in relation to the energy of our psychic attractors and their states, which shape our experiences in a flow of indeterminacy, the content of which will laboriously replace consciousness’s old fixed perception of appearances in it. This is what is often called becoming enlightened. A long and drawn-out process to approach our mental life with the many ramifications that we must indefatigably work our way through. But where the structure of the personalistic psychology of our internal family relations and its narcissistic engagement in appearences dissolves, and we become involved in life based on how we experience it from within. Our old conceptual mental patterns and the worn-out mentality that has been imprinted on them become visible. This of course are just words, and words do not give us the full extent of the trials and difficulties that these experiences involve. They refer to the change that we are involved in and going through as a profound shift of perspective that the awareness of the timeless mind and its experiences entails. It is a deep and pervasive feeling of liberation to not have a fixed place in the flow of our psychic life.

When our perspective has shifted deep enough inward that we look outward from the inherent intelligence that communicates with us in the meditative stillness from which it operates, and when we perceive it, it makes it possible to see and discover the stories we find ourselves in, that we repeat, and others we move between, as they create temporary reflections of the patterns our underlying mental actions forms that govern our lives through them. We simultaneously discover that the original authenticity that we sense deep behind them is the absolute foundation of our being, and we perceive it as an inner relationship to an ongoing and inviolable authority giving us a perspective behind the conditions that create the chains of events that form the patterns we find in the stories of our lives. It is like discovering a shift of mind to the raw flow of experiences as they are in the patterns that simultaneously also formulates how we should behave in it. Everything we describe of the experiences that emerge from within us becomes mental illustrations of the processes that precede them. At the same time, we begin to discover that this is what makes visible reality what it is. Our description of it, even though it is our description of the mental processes by which we try to formulate our mental reality, means that we by illustration have a way of being able to interact with it through our external senses in a meaningful way. Beingness and its perspective, the authenticity of our being as a psychic essence, as its absolute foundation, is not consciousness. Consciousness uses an assignation and a designation as a form for its continuation. Beingness on the other hand is always there. Authenticity is always there. But it is not the reality of consciousness. It is the reality of being. There, the physical reality seems to merge with the mental. The two seem to be one and the same, and yet they are not. It is about perspective. From our external senses, it is the the continuity of consciousness. Conversely, it is about the source of input of the mind. From where the intangible experiential reality provides us with its content. Something which is always present everywhere, all the time. Which makes us perceive the present as being and something that is assigned to us from the outside, from the consciousness that we use when we look inward. We look into ourselves from the outside and say that appearance is the present, and we emulate events that we then refer to as the present, and give them a direction as tomorrow or as yesterday from that perception of appearance. Although they are all the same thing and originate from the perspective of the observation of pure awareness that contains consciousness. In this sense, the present is an external perspective on consciousness as a progression of appearence. Being on the other hand has no observer. Which means that with being there is no internal conflict with an observer. Karmic or otherwise attached to our mental equilibrium.

Whether we call it the collective unconscious, bhavanga or the holographic universe with its ocean of energy whose original non-material forms precede the physical part of reality in consciousness, which can be described mathematically with Fourier transforms. They all have in common that they are different ways of describing experiences we have of psychic energy on an underlying level that our external senses are unable to perceive. Something that has also been described in works on quantum chemistry as the content of the information that lies behind a non-empirical realm of the universe that doesn’t consist of material things but of forms, and these forms can appear as physical structures in the external world. An experience of consciousness as part of the transformation of energy, and whose content, when unfolded through our understanding of the information that serves as its envelope, is what makes us perceive consciousness not only as energy but also as information, and which, once expanded beyond itself, gives rise to the reality of matter in a holographic universe. Inuit Eskimos describe this experience as Silap Inua, the spirit that lives in everything. Who separates everything but who still holds everything together in the same way. He is intelligence, the order of everything, and the world itself. In Sami it is the experience of Rádienáhttje and the Sáivu world within the world. Australian Aborigines holds the perception that meaning and information are not conveyed across time and space, but are an integral part of consciousness that expresses itself in spatial order and in form. All above have in common that they create an existential union between the tangible in physical reality, and the psychological and meditative experiences, from which it arises and has its origin beyond the capacity of our external senses. Which connects everything across time and space and is the background we communicate with and maintain, of which we have personal custody through the nature of which we are an experiential and integrated holographic part. The holographic perspective, applied to both traditional experiences and contemporary scientific ones, makes it possible to embrace a reality that expands beyond the confines of the external senses and the intellectual barriers of indefinability.

Christmas, alongside the Christian distortion of traditions that preceded it, is wonderful in its traditional form. But when it is mixed up in a way that makes people lose touch with its relationship to nature and the psychic content that unites us with it, it also becomes repulsive in its superficial convenience and false version of real authenticity that a diluted and lost communication with it is conveyed to us. We participate without feeling present. Without our inner attention using a language that is rooted in something that can convey the content of the psychic background whose processes engage and inspire us all the time with their own raw original power, and which is conveyed in conditions that constantly affect us for good and for worse in our lives. Where all our human conditions in different ways and at different levels of maturity are allowed to find its living form as an active participation with tradition as its tool. Instead of the exaggerated and haughty strict conventionality and political correctness that aim to suppress access to the undercurrents that can provide us with an expression of the true reality on which all relationships rest. In this sense, psychic growth and maturity become an obstacle rather than an asset. At the various ceremonial festivals of the year, where the significance of this has its traditional form and outlet, if anywhere, it is clear that we no longer have access to the wise maturity that belongs to our elders. Most of them have been deprived of the original access to the insight that our sources of inspiration provide us with in our lives. They become empty shells without content instead of an embodiment of the wisdom that inspiration conveys when it manifests as psyche. Fewer and fewer also have active access to the nature that unites us with the insight that enlighten us in our encounter with it. We have almost emptied our lives of the meaning of old age and old people. Which is clearly reflected in how we treat our old and what real old age means. Santa Claus has a deeper meaning for us separated from his current distorted form, in the primordial inner voice of our beingness, and the old wise figure we develop and relate to deep within us, and who is the energy that inspires us to manifest what we call inspiration, to this inner fulfillment that we are currently a part of and transform with our insight into psychic maturity. We have turned old age into a clinical symptom whose source of mental indifference we constantly replenish with ourselves. Where the sources of our meditative psychic self-observation we communicate with, as a part of the nature we are united with, withers away in the absence of the context and belonging it has lost in our social life.

When we see the world as it is and consider it from the perspective of our absolute authenticity, it is possible to begin to look at and observe the means we have used to avoid being weighed against it. We begin to see through our perfectionistic ideals, the behavioral rituals we have used to avoid feeling provoked or challenged, the attitudes and habits we have created to protect ourselves from the natural psychic influence it has on us and on our mental equilibrium. If we choose to ignore it, we end up in a state of constant internal conflict, and with the contradictions that then arise within us that we then try to compensate for in all sorts of different situations we use to stage them in, with our attempts to balance the weight and pressure of our psychological defilements as well as the contamination of it we also transmit to others, to try to dissolve it there to liberate ourselves from it through our environment. In this way, we constantly blow out the elusive genuineness and authenticity that is the absolute foundation within ourselves in others. In the same way as it was once done to us by a psychologically immature environment. But beyond this, psychic patterns begin to emerge with the structures that shape our experiences from within them, through our mental processes and their functions in the meaning of the content of a coherent perceived psychic reality we cannot grasp with our external senses. In various ways we formulate the influence of these forces and their relationship to our psychic energy in a larger context, to life and its cosmic origin. A path that has its own inner order and logic, which when it appears to us are the impressions and impulses that convey this content. All indigenous peoples knew this. That there was a psychic source that is present in everything and that life itself embodies. If we do not mature in relation to our inner parental figures in their cultural and social significance, they degenerate and instead become destructive to social life. We deprive the outside world and other people of their within, making them a dumping ground for the karmic conditions that constitute the the raw and unprocessed personal limitations that have once been set up for ourselves. Indigenous peoples and we know that when we do not respect that connection within ourselves, to the absolute essence and foundation within ourselves, we do not do it anywhere else either. Our perception of the authenticity we experience in all our relationships is dependent on it. Or our minds just merge into a single incomprehensible mixture of impulses, feelings, impressions, opinions and ideas, without any ordered internal connection with the original sources that gave rise to them, when the impressions they gives rise to are confused with the external environment in which they are expressed. Our mind becomes a psychological co-occurrence of phenomena upon their materialization without us perceiving or observing their origin within ourselves. Materialization in this sense in a transferred way because someone else is expected to embody it in a maternal way, instead of us doing it in our own relation to our psychic activity and in a self observant way. We behave irratic and desultory in a way that makes it obvious that we do not have a balanced connection with the sources of our mind. Our inner mother figure, in Sami Máttaráhkká, is still undeveloped and in a dormant state; she does not function as a psychic activity that creates belonging and connection to other people, society or the nature she is a part of in a cultural and interior sense.

In contradiction to what christianity had led us to believe, and later our materialism and shopping addiction, I suggest that Santa Claus origin is rather to be found in the northern folklore figure of Väinämöinen, the hero creator of our world anew. Of presence and awareness. And in the stories about him where he is viewed as the bringer of conciousness. A seer and creator. A bard, and the spirit of chants, songs and poetry. When I say materialism, I mean it in the absence of an active individual self-observation and psychic reflection in a cultural sense.

Väinämöinen is thus very far from the figure we invigorate our children with today. And he has nothing to do with our present day view of Santa Claus or its Christian substitution Saint Nicholas. But still, I think the exaggerated search for, and the original purpose of Christmas gifts can become understood in a new way again through old northern beliefs, because it reveals another meaning to the procuring and giving of gifts. Since this old view got distorted and lost, the original intention of acquiring them was turned into our present materialism. However, no wish list can ever replace the connection that has been lost to our original sense of a wholeness.

Väinämöinen is connected to the foundation of the world pillar, also thought of as the ”world tree” that in turn was thought to rest on the Pohjantähti or the North Star holding up the world. This is the very star that we put at the top of the christmas tree. It can also be seen as a vertical passage between our world and the source of its objective center present to us everywhere at the same time.
The north star and its position in the sky is also what guides the tietäjä’s, and noadi heroes to seek marriage with the daughters of Pohjola. Here in Pohjola, the world of psyche, or the underworld, the female Louhi is the powerful and evil witch Queen ruling over this northern realm with her ability to change shape and weave mighty enchantments. She appears as raw Nature, as the intoxicating opposite of our ego personality. A Queen of great powers, and she request a payment for the hands of her daughters in marriage. She seduces us into pretending her to be her daughters. But it’s her way of being enchanting, hiding who she really is. It is deception through imagination, by magic. Being aware of this is the entrance to pass beyond our psychic intoxication. Without payment she will not reveal who she really is. We have to give something up for her to change, to show herself. Louhi also sets difficult to impossible tasks to perform in order for the seekers to get hold of the objective psychic content they so intensely desire, which leads to the forging of the Sampo.
The sampo is one such payment, a magic mill of plenty which churns out abundance. And abundance is what we feel when we are connected to this axis or tree holding up the sky. Separating out a self-reflective conscious space between her realm, our impulses, ideals and instincts. Its churning lid have also been interpreted as a symbol of the celestial vault of the heavens, embedded with stars, revolving around a central axis. It can also be seen as the eternal sum of all time and our experience of being in its constant course, the relentless circling around its axis and the churning of our inner work, observing the timeless forms revealed to us in the ordeals we have to go through to enter her world in between. Her name Louhi also refers to this space as it is connected to the modern word ”lovi” which in Finnish means cleft or crevice, or the gap between the different layers of the world. By giving her gifts, like the sampo, can be seen as an act of being attentive in our personal work, of sacrificing ourselves and subjecting ourselves to the experience of her in that space where we will get to know her true character. We have to earn her acceptance before she gets visible to us and show us some of her benevolent, transformative and helpful aspects. The hero or Tietäjä has to give something up to gain entrance into Pohjola. To be able get himself this kind of a wife. Which is done with chants, songs and poetry. By developing his psychological reflection, his creative and imaginative skills. Otherwise her magic influence will seduce him by using his own imagination against him. Which is what true magic is all about in our everyday life. But if he can cope with this, she might come to his support, and give up some of those magical abilities in return for the efforts as he get access to the celestial world of the heavens through her. But first the noadi must help to keep the world up on its pillar by some sacrifice. Because if there is no pillar, there is no wife. And there certaintly is no world.
There is also a good reason for doing all this at the time of ”Christmas”. Christmas is celebrated on the winter solstice when the pillar seems to be at its weakest, and almost broken on the longest night of the year. Christmas was originally a ceremony linked to the winter solstice. It is a recognition of rebirth, of creating and balancing up the world again with the help of the spirit of Väinämöinen. We are trying to assemble back the lost gift. The Sampo that has been lost when stolen by Louhi, and broken into pieces. Which we can be seen as the fragmentation of our senses. Our psychic consciousness that has been lost by her magical ability in her use of our imagination. On the winter solstice we want to show that we have submitted ourselves to the search by bringing back the pieces of the sampo in our giving of Christmas gifts, to help the spirit of the noadi-tietäjä-hero to enter into this purely abstract place, a foreboding forever cold land far in the north. And to meet with Louhi. To get our souls back, and then find our way back to the world of consciousness.
By celebrating Christmas, we are actually trying to bring her and her magic back with us, with the abundance of her interpersonal space, and to access what is inside it by putting the lost and broken pieces of our psychic reflection back together again, and go through the trials required in trying to interact with Louhi in a ceremonial way. We do not celebrate ”christ-mass”, we pay tribute to the sun, to the creation of the world between worlds, and celebrate the winter solstice. We are asking the spirit of Väinämöinen, in observing our person within to help us find our way back to nature, to our within in the without.

When we have gone through the fragmentation that the first initial and turbulent introduction to what the psychic world of experience is, and our focus has shifted inward of itself, from the outer person to the counterpart that that person reflects and begin to interact with, whose sources constitute our personally colored experiences and parts of the states that our individual experience and patterns of psychic energy generate around them in a sense of a larger whole, which together embody the one we seek to unite them into in the original self-creating flow of inspiring undercurrents and psychic forces that transform us, and constantly return us to the more comprehensive personality they form together with the renewed perspective that has gradually shifted us inward. Once that has been achieved, our concentrated mental activity will be about the content of this rapprochement, and putting them back together, anew. The outer personality and the inner scattered parts of the union that once constituted the formation of a larger, previously too composite inter-personal whole. To go through it is to go through the anguish, and trials we must encounter in the psychic background of our life. In that which is within all around us. We are constantly weighed against the experience we have of feeling genuine and sincere against the insight and guidance we carry within us. Especially when we go through the trials we are subjected to when we feel offended, insulted or rejected in a psychic sense and we choose to face their origins not in anyone else, but as something we observe in our relation to what that has evoked in ourselves. Which is constantly weighted against our experience of what is recognized as genuine and true. Each of these trials bring us deeper and deeper into the earth. To that which is within and behind our embodied existence. Testing our truthfullness incessantly, to prepare us if we may pass each test of worthiness in succession and move on to the next. Until we are authentic enough to make the balance without the weight of our concerns, our anguish and the oscillation that occurs between all imbalanced opposites. The monsters we encounter here are of course the fears we initially feel facing the raw power and intensity of psychic energy, along with the experience of losing control when we let go of the conditioning that has held us captive. When the two merge and are united into one by a third party who puts together all their scattered parts, it is also the third party who produces our perceptions, who transforms the raw unprocessed energy, and turns its psychic patterns of energy into visual representations, giving them their interpersonal substance and content. Which in turn allows us to begin to see reality as it is. In this text I have chosen to relate to the procedural mental processes and their direct experience without translating them into any graphical or visually known historical or contemporary context. This is to further distinguish them from how they are formulated externally and to clarify them for me. It also makes it possible to follow our mental currents behind our sensations before they are placed in the various graphic contexts in which they are then visualized. It is a kind of test to see if I can articulate the difference in the experience between reality itself and the psychic events that coat them with my perceptions of it. Because their content constitutes the patterns whose origins organize our experiences in a way that gives shape to our psychic events, our impressions and impulses, and the mental currents that guide their course. From this, I truly understand why graphic representations of them are so fundamental to our ability to approach them, and to be able to communicate them, so that we can encounter them when they appear within ourselves.

Animism and nature as manifestations of inspiration, as its traditional counterpart, the spiritual reality that imbue it, just like our institutional religions with their vicarious symbolism, are still significant because they are so closely associated with the authenticity of the real psychic processes and functions that are part of our daily lives, but still separated from them. If there is anything that is obvious in the world today, it is the reluctant realization of this. But what is happening in our mental undercurrents today is that we live in a time that has begun to experience them and separate them from their older traditional references to each other. Our psychic structure and our mental functions and processes have begun to be freed from their figurative and symbolic identity with them. Man has begun to see them as two separate but connected things. The absolute foundation within ourselves and its surrounding psychic structure, our inspiration, impulses and impressions that make us identify them by allowing us to do so with the figures that we have historically used to shift our perspective in a meditative and self-reflective way, so we are placed in the mental context that provides us with what we need to be able to formulate our relation to it and the path to our inner psychic reality. This ongoing separation and renewed connection with our inner self creating process, and the original psychic functions that supports them, can be followed not only in the world around us, for that world is also what we are within ourselves. Because what we are within ourselves is what we evoke in others. What others are in themselves is what they evoke in us. But it is also something that we are independent of in each other. We share the self creating center of the mind, its scope and the processes that our unique experiences assimilate from them on a deeper personal level of life with everyone else. But the experience itself that we make of it is our own. What has been left over in this process of maturation, and which so few can still let go of is this attachment, the old approach to face this underlying content. We feel attached to the references and the figurative content of a concretization of consciousness because we have not yet taken part in the underlying experiences that have formulated the content of it. We have not yet begun to accept inspiration as an influence on us and as something separate from our conditioned view of them. Furthermore, since inspiration without insight gives us nothing but emptiness, we must seek it in the meditative stillness and solitude that enable us to perceive its content.

For some time now I have been reflecting on the experience of what has historically been called the soul. Not the psyche, for me it is more of a word that refers to the content whose underlying origin generates the entire spectrum of states through which the experiences of what we call the soul put us in. Soul in that sense is more like a kind of spatiality in which we experience its nature when we encounters it in our material reality. It is not the embodied reality itself. But more of an individual self-observing relationship between our person and the experiences we have in the encounter with that spatiality. Right there it has nothing to do with anyone else, but it is exclusively our own relationship to what we encounter there. Something we as children or a still immature person in their undeveloped relationship to it cannot perceive. The special thing about meditative self-reflection is that we move our attention and presence of mind there when we withdraw from the usual pollution of this relationship and the confusion we then make of it in our everyday life with others, for the fundamental perspective we carry within us that emerge from the concentrated and fundamental mental stillness it implies. To the content that is in various ways both determining and liberating us from the conditioning that does not directly have to do with the content we encounter there in solitude, but has more to do with an environment that tries to avoid it. In any case, the invisible sphere of states, our multifaceted experiences that arise from them in their relationship to their underlying origin, and the functions that are embedded in our nature so that we can learn to perceive and accept their invitation, are there, side by side, right next to the mental intellect that in a mess of ideas, opinions, emotional states and their opposites, constantly mixes everything up in the confusion that arises when we cannot distinguish between what conditions us, an awareness of our disfigured inner parental figures in their function as mediators and referents to the content of our psyche and the ways in which it manifests itself as soul in both a personal, social and cultural sense. Yet it is there, as our nature, as a present personification of something real we can only see from a perspective that has been shifted through attentive meditative observation. It’s like a perspective on the world, in constant motion from within. On the world as soul.

Mental imbalance, or psychological immaturity, makes itself felt when we compulsively have to express every impulse, every impression or thought and satisfy every instinct that arises within us. In addition, our surroundings, like a child, sense themselves equally compelled to think, feel and be absorbed in the same experience as the one experiencing it. Such a naive and undeveloped mental state is still in such an imbalance, provided that it is not a child, that it cannot yet perceive that every expression that we cannot carry within ourselves will promote the same in our surroundings. In this way we confuse our own impressions and impulses with those of others in a way that makes everyone a participant in what is happening within ourselves. If we are tense and anxious. Worried, agitated or hostile and defensive, that is what we more or less intentionally try to transform our surroundings into as a reflection of ourselves in it. The same thing if we are enraptured or enthralled. We behave like adult children, like mentally undeveloped people without having had the experience of our mental equilibrium, of its function as the process that makes us aware of our inner imbalance and how it creates a structural psychological discomfort for everyone around us to bear in our place. We have not yet undergone the perspective change that means when we are grounded in our own being, and where we laboriously grow in the experience of the psychic balance that means being able to observe oneself and what happens within us in constant meditative self-reflection. Childlike people in this sense have no psychic content, they are not involved in this process, in what is going on inside them, and find themselves only as a reference to the environment they are in. If we choose to subject ourselves to the psychological strain of excessive compromises and cognitive limitations, and the environment that imposes them on us ceases to exist, or we choose to leave it for the authenticity of the psychic life we ​​have within us, we are freed from the watertight mental bulkheads that have held together the psychic environment that maintained them. The facade it has created for a contrived psychic structure, and all the compromises within us that have held it together, collapse upon us, and all the vulnerability and repressed authenticity that has been hidden beneath it well up. Powerful forces in our psyche are released from their previously repressed states and are liberated, and all sorts of things then happen when we cannot yet face them for what they are but are lured into the psychic world that is their reality, and we confuse the mental world with the physical, the states they create with the processes we encounter there with them. We are invited to share their world, not remain there. That would drive us crazy. If we are not ready for this and can observe it with the function and support of our mental balance, it can be as mentally devastating as imposing our own conditioned and corrective limitations on people around us. Because it does not assume that there are individual aspects of our psyche that others are completely independent of. That there are personal experiences of common processes in our psyche that only they have access to.

One of the many fascinating syntheses we find between mind and matter is that in physics we emulate the experience we have of the balance of mind, our mental equilibrium, or equanimity, mathematically. The meditative function of life that permeates everything and works with both psychic energy as we experience it in our impressions and impulses, and with everything that has embodied it in a material or physical sense. For both, we use the same psychological logic that we find in this function that balances everything both within us and everywhere around us. We seek equivalence. The built-in function that creates a fundamental balance regardless of whether they are objects of the mind or material objects. To the psyche they are the same thing. They are experienced as equanimity. This equilibrium, or mental balance, is an extremely important and fundamental meditative function in the nature of which we are a part, regardless of whether we experience this function within ourselves or in an external sense, where it functions as an overall and coherent organizing structure that organizes all its content. Regardless of whether it is raw nature or undifferentiated psyche. Together, all parts affect the whole through how they act individually in a way that is absolutely crucial to the composition of all life within it, which presupposes that all life affects and acts on all other life even if it is not conscious of anything outside any individual part of life in itself, because everything in it unites them in an overall sense by being of both psychic, biological and material life. When we achieve equanimity, or mental balance, we may look straight into the calm and gentle stillness of psyhcic life as it is, the absolute ground of beingness as it continuously transforms and reforms itself. Our inner person conveys the original source of life as patterns and these mental patterns as visualized conditions of personal experiences of life as it is, and in interpersonal figures and concepts appearing as inspirational mental information. All which we express by many different masks coordinated in a cultural way by our father figure. In sami this psychic figure is referred to as Máttaráhttje. But the true source of visdom that he connect us to in this sense is often thought of as light. Or traditionally the sun itself. A sudden bright light of acumen and cognizance. Máttaráhttje circles this light, many times before he express it into its proper cultural surrounding as a means of clarity and expansion of consciousness supporting our psychological understanding of a certain subject we are wondering about. This is meditative self observation. Figuratively speaking, Máttaráhttje provide our psyche, or soul, with its content from the source of life itself. Máttaráhkká embodies it. That source of life as constant creation, is everywhere around us. It permeates everything. It is nature as a perception of a whole, and given to us in its connection to us as psyche. Psyche also have a set of specific characteristics or personality traits that in themselves forms individual psychic characters. All determined by our current attitude. Either they work with us or they work against us. Which when they are disowned transforms and becomes the karma we have to come to terms with.

It is like a rebirth from the first, or the small death that precedes the one that finally makes us leave this life and return to the origin of life. Suddenly, if we have not gone through the previous one and we are no longer in our youth but are adults, we make a deepening. The psychic status quo of our childhood and youth life is broken and dissolved. Our perspective is shifted from our previous external relationship, to a meditative listening to the parts that belong to and surround an inner source. Our psychic maturity undergoes a transformative change inward. We become aware of the constant flow of impressions, impulses, feelings, opinions and thoughts that constantly surround us and wrestle for attention within us from this new observing perspective and its source of wisdom and energy within us, regardless of our and others’ surface, and what we want others to relate to in us, and we in them. For the sake of the original whole, we also encounter what we do not want to see here. All that we have rejected and separated from the concoction of ideas, compromises and conditioning that we have tied to the ego and that we then want to see as our personality. That which then causes us such concern, fear and anxiety and which has not been allowed to mature within us. Which has transformed our psychic integrity into hostility. But from this new meditative and self-observing perspective we can begin to see this for what it is, and beyond that. We begin to return to the content of the original whole with an open mind as adults. To the perspective that fills us with the stillness, calm and clear insight that we need when we return to ourselves, with the help of the meditative and self-reflective psychic equilibrium whose function we constantly listen to within ourselves as we approach the source from which we once arose. I understand it as that which we all continuously encounter and self-inspectingly work with within ourselves from the moment this occurs, and then throughout life, and is something we return to when we are about to leave it. How we then encounter it both in others and in ourselves depends on how we do it when we go through this in a meditative way all the time. In a meditative sense, the physical body and its biological processes do not interfere with what we encounter psychically in the same way, since their importance diminishes the more stable our mental equilibrium is, and then less and less as we age until they cease altogether. All that then remains is the consciousness that is embodied anew and through its ever-recurring mental rebirth. That is why karma has such a unique and significant position in a self-reflective sense. Because it is an aggregate of our meditative work. What we have done, renounced, or rejected. What we make of it is what remains. It is our inner world put into practice.

AI is a unique way to practically emulate the creative intelligence that constitutes the unknown center that is the wisdom-bearing synthesis in our psyche. In the psyche, it functions in and of itself when we mirror its processes against the patterns of experience we are confronted with in our lives. AI does the same thing with a major difference. It uses existing knowledge when it seeks contexts and compiles them, unlike the inherent creative intelligence that appears spontaneously in our psyche and independently of existing knowledge produces its content to achieve a synthesis between our mental processes and their internal relationship to the patterns of experience they encounter and then formulates a new meaningful psychic frame of reference from it, which helps to expand the scope of our existing consciousness. In doing so, it formulates itself as an independent and guiding principle whose individually adapted psychic logic forms unique connections for the consciousness it encounters and for its development of interpersonal contexts. If this were not the case, we would just be biological life. Mental life would not exist, nor the reflection that follows from it. We would be lives without content.

Reality appears to me as a disguised symbolic life in a socially and politically staged drama that is the result of the interrupted inner contact we have to its origin in the relationship between us and ourselves, and which we live out in our surroundings. Like a wind, a dark psychic wind whose flow of an ignored mental content are the unknown patterns of energy that surround parts of this background that shape our experiences when we confuse them with people in our lives, suppressing their true origin from the conscious mind and the underlying intention that they collectively give rise to. We perceive it as a worry-creating and anxiety-filled destructive force from a distorted father figure. Not as a positive cultural influence in its expression of the individual relationship we have of belonging to it in a coherent and shared experience of its expression of an inner psychic source as in the traditional Sami father figure Máttaráhttje. Instead, it appears in a distorted state within us. In a fear of how it is expressed and articulated by others regardless of what our own conditioned, culturally dominant and idealized version of it looks like that we carry within us. I think he is the most perverted and misunderstood inner figure at our personal level in the psyche. I say it is dark not only because it is a constant undercurrent to consciousness. But also because, without our attention and observing presence of it, it has a dark side that also contains authoritarian, impulsive and destructive elements. He is so repressed that we don’t even notice how we constantly dictate, advocate and explain instead of relating in a human and personal way to each other. On his interpersonal level, when we identify with him, we lose touch with the fundamental conditions of our own and others’ person, and the reality that determines our conditions from person to person. That’s also why political correctness can be such a destructive means of dealing with it. But if we pay attention to this psychic wind, we discover that it contains both personal and interpersonal information, because it points us to the distant source within us that permeates everything, and has its origin on the other side of the boundary that consciousness sets for our senses. It also describes in its own way the influence it has on our social and cultural environment when people in it fall outside their personality’s psychic boundaries and encroach on someone else’s connection to this source of energy and threaten its independent function as the self-organizing pattern of our life experiences it is, with the creative wisdom it possesses that unites all the opposites within us. Therefore, it can also start as a light gust of wind, a breeze that when an unsuspecting environment is caught by it and themselves replenish its power also quickly becomes a storm from which there is no protection.

A consequence of meditating, of self-reflection, of really starting to observe our sensory impressions and our impulses. To do nothing with them but to let them fulfill their own intentions and deposit their energy content and then subside and disappear, is that we relieve our body from constantly having to absorb it. When that happens and the tension we have accustomed our bodies with releases, we experience a deeply relaxed calm in our bodies, and a deep peaceful balance of mind. A kind of perfect equanimity. The absolutely fundamental function it has for our coherent experience of belonging and connection. Instead of using it as a dumping ground for the tensions we don’t follow up on until they reveal what it is we need to pay attention to or gain insight into, and using the body to accumulate the psychic intensity, and then compulsively act it out for us. Because we have often been conditioned to experience the mind as something separate from our bodies, which has separated mind from matter. The two are one but still separate from each other. They create a union of opposites in our consciousness, and a source of insight beyond it that assists us in a fundamental way in the self-observation we are called to listen to within ourselves whenever we feel distracted or diverted from the flow that governs our everyday conscious life. Here we also encounter the balance of mind that we experience as morality in its purest form. Our wickedness as it appears when our undeveloped mind remains naive and one-sided, and our relationship to life rest exclusively on conceptual acceptances. Not that our inner balance is part of it, and something we express and promote in everything around us. Just as nature promotes itself within us through its expression of this balance everywhere around us. Evil as a personal act and the absolute malevolence it gives rise to in the sense that the psychic connection between our and others’ inner person and the source of insight and life that surrounds it has been so violated and wounded, when it is suppressed by our conditioning that this balance of mind has become damaged and deformed. Such a distorted relationship between the body and the mind, when they are so far apart, cannot have any genuine participation with the nature that both surrounds it and it is in. I suppose this is precisely what lies behind much of the anxiety and concerns, our stress, and our mental and physical confusion that we have to face within ourselves, because they affect each other and give rise to so much suffering that we then incite in people around us in our lack of this balancing function that nature itself has provided us with.

Each mental state has a characteristic experiential origin, formulated through its influence and function when we describe it and mentally encapsulate it on a personal level. Taken together, it constitutes the psychic structure whose content we refer to as our personality when we express it or promote it in others by relating to it independently of our own, and by being mindful of our mental balance. On the personal level of the mind, we notice them when we observe ourselves through the mental content we see of ourselves in others, as they appear in relation to our family, and in a broader sense the psychic lineage whose influence is the qualities we perceive in ourselves in a cultural sense. On a higher psychic level of abstraction of formless and disembodied experiences, we find the psyche as a sphere of influence of our interpersonal relationship with nature as of a greater whole. The same whole we experienced as children in the consciousness that grew out of it as we gradually separated our ego from it. Which then also made us aware of a spiritual counterpart of the opposite sex to how we perceive our individuality through our inner person in the mental development that this experience put us through. Simultaneously with our early mental development and its fragmentation of the psyche as a single composite experience, our inner person emerges as a relation to the content of the original whole, and in a connection with its inner source. Something we discover to be present everywhere, in everything, all around us. An experience of information encapsulated in psychic energy that permeates everything. In this overarching abstract sense, nothing exists as anything other than energy. All mental states are patterns of energy. These patterns of energy are not arbitrary but arise and materialize by themselves in our consciousness based on the information that arranges them from within the original self-organizing principle that constitutes their underlying source. Everything becomes impermanent, and it formulates a different mental perspective in relation to the content of consciousness and to what arises and disappears with our experience of it. We try to make the ego a somewhat more permanent state in relation to the whole by trying to tie it to other temporary states as they arise in consciousness in order to try to form something that we can consider permanent, and can relate to as if these states together are something unique, something individual, and which we can call our own, and a make believe personality. A something that we can only relate to as a counterfeit personality of ourselves and makes us into something that we are not. But if we shift our perspective back towards the whole and its original content and functions, without the ego arbitrarily attaching us to any of the things that arise there by itself in our substream of consciousness, then what we want to call our personality becomes clearer to us because the experiences we have of the conditions that surround our original inner sources of energy have been there from the beginning. The experience we have of the amount of energy we receive in the various states surrounding their origin is what will help us to become whole again. Provided that we constantly practice receiving it in self-reflection so that it does not overpower us. Because if that happens, we go crazy from the perspective of our mental balance, and we become provocative and hostile to our surroundings. All of us have experience it, and we see these sudden bursts of madness all around us. That is why some kind of mental or meditative practice is so important for our psychic maturity.

Nothingness is the perception of the still undeveloped but maturing psychic consciousness of the separation that occurs between the original coherent experience of belonging and wholeness from which it arises, and reality as it is. This causes the early approach of the immature consciousness to assume that the content it expresses in itself is always that which it promotes in others. That is, if theirs is equally undeveloped and they succumb to it, constantly becoming what others are by identifying with it and not perceiving mental events as independent of them. Our consciousness have a naive understanding of what the mental consequence of this means, and that all our experiences are the same. Not that it is their psychic origins that we share, while the experiences that we have of the conditions that surround them are what are our own in a personal sense. The confusion that arises from our mental immaturity when our meditative self-observation is undeveloped is particularly evident in politics. The boundary between ourselves and others is non-existent. No one knows where they themselves end and others begin. Our self-observation is still childishly united with that of everyone else in our environment. We are not yet an individual in relation to ourselves, but mentally dependent on our environment for a content of something we can call a personality. We have not yet developed any truly inner experiential connection to our own person or to the fundamental psychic belonging it creates in a unique way in all of us. This consciousness then tries in various ways to induce the consciousness of all others to imitate the content that appears in its own consciousness, or to reject its content out of fear of losing contact with the original wholeness and the threatening psychic nothingness it appears as in itself, when a new perspective emerges at the same time as it then rejects the social reality that exists outside of what this means to us. It is in the contradictions that arise through this that we learn to distinguish between reality as it is, and the experience of psychic life in itself, regardless of our mental reflections or the ideas we may have about it. This is also where the function of our mental balance come in to play in the absolute foundation of our nature, and the self observation of our being and the absolute perspective it is to our mental actions that follows from it, as the fundamental states of existence and the meditative negotiation that their union creates within us. The world becomes exactly what it is, without our notions, ideas and conditioned opinions about it, as nothingness develops into a perspective that makes us, in silence and solitude, meditatively or in mental self-reflection, begin to observe what it is that arises within us. Which has the same original psychic sources as anyone else’s but whose mental states is something we experience in our own unique way. Nothingness is what gives us the first real inner perspective on what it is that is our part of the collective content that constitutes the psychic whole we once left behind and then spend our lifetimes seeking to return to as adults. Which is something we are called to do from time to time in the gaps that our distractions create and that arise in our daily lives throughout our lives as it seemingly out of nowhere breaks in to our consciousness and demands our attention. If we constantly reject what our psyche, the figures and mental phenomena we use to describe our interaction with it with, and wants to show us, the functions it wants us to be aware of, wither away. They atrophy biochemically due to inactivity and we eventually disappear into the emptiness they leave behind and we have had a fear of, and shyed away from all along.

Going through the experience of that first intense feeling when a new perspective in relation to our psychic events and their background content is created in relation to our mental states and functions that surround their underlying origin, is a profound change in consciousness’s approach to the content that formulates our interpersonal context. This implies a superior, transcendent principle of order and wholeness that is genetically transmitted, yet individually experienced and culturally preserved and shared by all of us. These structural potentials, seen from the perspective of our absolute being, often become distorted when separated from the states whose origins we use when we formulate them as experiential and interpersonal forms that conflict with our life and what it has made of them, and that form our defensive attitude against their natural communication with us which aggregate into cognitive distortions of hostile emotional intensity. On a personal level, they function as our inner family who, when we first encounter them in solitude, and try to bypass them as we turn to either our yesterday or tomorrow to deal with their approach, before accepting our new psychological perspective of a much-feared abyss of nothingness when we are separated from the people we confuse them with, and where we can maintain our attention to the whole they are a part of on the true path of life, and find a way to communicate with what this absolute fundamental state conveys to us beyond them as we interact in our lives with the perspective it gives us in this deep sense of belonging that it means to experience oneself as part of this wholeness, whose experience, through our separation from it early in our lives, in relation to an unsympathetic environment is first confused with nothingness before our perspective is changed by the enlightenment that our meditative insight conveys to us. When we are fully confronted with this new perspective, we are simultaneously forced to face both how we ourselves have related to it previously, and how it has been expressed in our surroundings. As we navigate through the confusion we have made of it earlier in our lives, in solitude, we also simultaneously face the intensity of going through our distorted and undeveloped approach to ourselves and to others. Hence the constant anxiety that arises as we alternately oscillate between our previous relationships to our inner self and to a future that we do not yet know in any other way than as a change of the past, and in the limitation it is of our perspective as seen from what it means from our enlightened inner whole. In a unique way, this inner perspective communicates with nature from within also as a wholeness we find everywhere around us, and in a union of opposites it is with the connection it has to its inner creative principle, present everywhere, in everything, as the underlying organic web of energy and its potential states and patterns, which constitute the forms we seek to describe as the ongoing organization behind all that exists. In ancient times, this was a natural part of our inner development, of psychic maturity that we were provided with by nature itself. It was something that was present around them as it is with us all the time. In our past people were attentive to that calling and to what it brought with it through our observation and the meditative search it prompted for the individual. This mental maturity and the psychic insight and awareness it led to was an initiation. Something we all experience when we find ourselves in it, or consciously seek solitude for longer periods without our external senses constantly being occupied or hijacked by an intrusive environment. We all experience moments of withdrawal, often as a distracted absence where we seemingly without any conscious act of our will end up in a listening void that we are not involved in in an observant way from the perspective that our inner wholeness provides us with. But if we stay there long enough, we begin to be able to observe its content, our impulses and the mental events we had previously waved away or identified with. In this way we can assimilate its energy and keep it within us long enough for it to lose its original overwhelming influence over us, and we can begin to carry their real effect on us within ourselves, to extricate them from ourselves and others so that we can embrace their original qualities regardless of others’ relationship to them. Instead of staging them in a distorted way in our surroundings people in the past Observer themselves and became deeply rooted both physically and mentally in nature, and in everything around us on the path it set out for everyone in it.

We are all a certain number of mental states whose configuration has come to consist of those experiences, which when we observe their influence on us, open us up to their underlying inner sources and origins, regardless of how we have staged them in our lives. Or have protected ourselves from seeing them for what they are. Being somewhat aware of that we still deceive ourselves into believing that we belong to, and are, the common agreement that makes us pretend that we are the roles we act out on based on this agreement. When we come to this in our lives, in that mental condition that lead us into this experience, we begin to see phenomena in our and others’ way of life as they are. This is connected to the prefrontal cortex, to psychic development and mental maturity. But if this connection remains unknown to us in its functionality of mindful self-reflection, we confuse seeing things as they are and the aspect of that experience that connects us with our function of equanimity, with our face and how it presents us to others. This is then what is going to determine what happens within us. We transfer our mental balance to the agreement we have made with the roles that we then stage, in which we pretend that they are what we really are, and let them become our substitute for psychological balance. At the same time, we allow ourselves to be absorbed by the rapture that dissolves our bodily context, which originates in the sources of the psychic energy field we experience as the mental energy we receive above our head, or from the top of it, and specifically from the area above the fontanelle. When we become infatuated with it, we then simultaneously lose the experience that our reality is a duality between a meditative or psychological relationship to this experience, and something we embody in the physical and material world. When that occurs, we turn our lives into concepts, ideas and abstract mental representations of mental energy that have nothing to do with our bodily belonging, as something independent of us, and as a union of the mental in the physical in an ongoing development of our mental maturity in its self-inspecting perspective relation to our life. Without this meditative relationship, we live in a mentally obsessed and undeveloped state where we are constantly thrown around by the impressions and impulses that the ego is provided with when we are completely dissolved in the psychic world above our head and which we express through the different faces we show to the world. Understanding this is traditional knowledge about the mind that has existed for a very very long time in India and other places, but there they are derived by meditators as sahasrara and ajna in various meditation techniques. They constitute mental experiences that are perceived during self-reflection and as a result of states that arise from observation of the mind that are in many ways unknown to the public view that exists in the Western collective psyche. But their impact on us is tangible. The fascination and drive that in an underlying sense are the sources of energy that our minds are affected by, are clearly visible both in ourselves and also in others when a mind dissolves in it and loses contact with the temporal. Likewise, what it means to see things as they are, are experiences from a perspective beyond both our obsession with the roles we stage it with, and the rapture that our minds dwell in and our pretend personalities apply to our surroundings through the roles we play as if we are trying to convince ourselves that its agreement is all that what we are. As I experience it, the connection to the energy that we are possessed by as sahasrara has also many forms that manifest themselves culturally and interpersonally. The energy that constitutes this background is also the one that may come to dissolve our bodily state and makes us perceive what goes on beyond our everyday life and drives us to act in it. The need to describe and formulate what it is, is as great as the risk we have of identifying with our mental content. Which is where we are today. Consciousness is form. It is these forms that gives it its content. But they are only references to experiences that in their raw and original states are inconceivable. That is why all experiences are unique while their origins are interpersonal. Perhaps that is why the relationship between science and the original Indian meditative state of sahasrara is so close today. Energy is content according to both of them. However we perceive its content and then formulate our experiences of it, and try in our own way with our ego to describe, understand or utilize the energy we experience from the psychic sphere of sahasrara both physically and theoretically in the environment that determines our living conditions. In older Sami tradition, this connection corresponds to the collective energy of the original interpersonal background as all the formless mental states we perceive of it as parts our impressions and impulses and as the coherent experience that then was formulated as Rádienáhttje. It is the energy behind everything in all that is tangible that makes all mental phenomena potential states of life in that which is our psychic space.

When the mind is restless and constantly moving seemingly everywhere around, it takes two directions. It seeks the past and the tomorrow. But if we observe it a little bit more closely, we discover that what it does is that it places our entire psychic space or some of the content of it, its subsets, on experiences from the past, or uses it as a potential of ideas and the expectations we have of them, on a possible tomorrow. This is to try to create order and coherence in the flow of independent and undeveloped psychic states to which we have no relationship yet. Therefore, trying to understand our world based on all the individual events in it only becomes desultory in all its confusing opposites and the compensations they imply between them. It will only fragment our minds further and increase our bewilderment, which contributes to a deep sense of hopelessness in our ability to see them for what they are. For this to be possible, we must first acquire a perspective from which we can follow our mind and objectively observe the origin of the movements of the mind in our psychic space. Something we cannot do from within the states they create, but from their background in our nothingness and on a deeper and more fundamental level of our being. Without this, our mind becomes so uncoordinated and confused that we lose ourselves in thoughts, impulses and feelings that seem to act on us without any inner context or in any relation to our own person. We will feel as if we lack belonging to the mental background that the world is for us. Its whims and sudden turns in which everything seems to be events without any relation to an underlying ordering or coherent principle. So we learn early in life to do it with activity. To constantly stay active out of fear of what will happen if we change our perspective, and see how far from our absolute reality we are, what it does to the people around us, and in a collective sense what this accomplishes when we adapt to what this does to our world.

To accept nothingness is to accept being alone in one’s own kind. Not as easy as it sounds. To allow the abysmal, infinite and timeless darkness as an invisible potentiality and to unconditionally allow it. Everything else is the bondage of the senses and an eternal clinging to their fleeting and impermanent nature. And the various ways we use to escape the original emptiness, the continuous beginning of all that is. The very source of everything we can imagine about what we know and see. Without nothingness, we cannot imagine being. It has to come from somewhere. We imagine this something as a potentiality of energy, and of inspiration that arises in mental states whose content creates patterns of information out of nothing. Out of nothingness. When we are young, this potentiality creates stress and anxiety. Not from the experience of it, but from the fear created from the expectations that distract us from it by those who experience that stress. Something that we are tasked with taking care of for them early on by trying to fulfill these expectations and abandoning our original state of connection to it, and to the peace of mind its balance gives us within ourselves. It is the experience of the absolute foundation of our being, and from where we can perceive things as they are from the perspective of the mind. What we convey of ourselves we promote in others and conversely what others convey of themselves they promote in us. If we do not have the perspective of nothingness that makes us observe our mind, our world will only be what is promoted by others or by what we promote in them. We absorb into ourselves what we want to be in others. It is not out of insensitivity that we let others own the emotions and reactions that arise in them independently of us. It is attending to our mental balance and maturity to let others be what arises in them with the insight that we ourselves also encounter in what arises in us, independently of them. Both our own and others personal relation to the psychic realm depends on it.

I see our second birth, the rebirth we experience and go through as adults in relation to our psychic existence, as the profound liberation it is from the captivity and boundary of mental immaturity. By going through it in our lives, and solidifying the absolute basic level of being it is, we also transmit it between generations in a way that when enough generations have done so, one cycle of rebirth ends and another psychic state takes precedence and becomes prevalent. It is an experience of supreme stillness and liberation from our inner person’s childlike state of attachments that is achieved through a maturation process that is inherent in life itself and leads to a profound insight into reality. A state beyond the reach of reason and intellect, attainable through psychological self-reflection and experiential meditative practice. It is the cessation of our conditioned suffering that is the result of a lack of psychological insight that still unconsciously affects us in our adult lives. A mentally mature state that is not muddled by the constant compromises of the dualistic ego but acknowledges the incompleteness of life with integrity, in which one feels a deep sense of connection, peace, and harmony with life as it is. But as opportunities always arises, it will always be drawn to attend to its inherent conditions around us, which will constantly challenge our clinging and immature need to hijack and infiltrate its processes in people around us.

When I say that inspiration is something that happens to us. Which has its own intentions and unique characteristics which give us information that we need and which shows us a direction which guides us, I mean it as a direct and personal experience. How I describe them and the content I receive in those relationships are my own, and personal. Their source and true origin are not. I can say nothing about how other people’s content is formulated for them. But in the interpersonal psychic space where they appear, I can inspire by having my own on my own terms. They are the ones who constantly seek us to give us directions. Show us the path of life. But in order to be able to perceive them, we must first seek stillness in our outer senses. Be in an environment that gives us the seclusion they from them need so that we can perceive them clearly. We cannot do that when our senses are intertwined with themselves and others and troubled by that. Then we cannot allow them as something independent of us and give us access to them access on their own terms. For this is not a forced concentration or a compulsive regulation of our senses in order to master them mentally. It is listening and being still when we feel that we are sought by them and need them because they have something to convey to us, and to regain our mental balance. They are there all the time anyway. But as long as we only give in to our impulses and make them our own, we do not hear them in ourselves or see them in others in their relationship to them independent of us in the interpersonal psychic space where they are located. Then our minds are just in one incoherent, crazy mess. It It is in this sense that the personal subconscious and those who influence us from there gain their true significance, together with the various forms of psychic energy we are inspired by in the larger extent of interpersonal space, in the traditional Sami sense, they together constitute a whole of different levels of disembodied or psychic presence of mind as the realm of Sáivu. It functions as an ever-ongoing collective psychic origin and an ever-changing interactive participation. A cycle of guidance and insight that is itself tied to the experiences and beliefs that we formulate at the root of our being. They are not available to us in any other way, except as manifestations and events in what we refer to as its container, the psychic part of us, or entity we address within ourselves, and which we have called soul in its relation to others in our interpersonal space.

When we confuse our inner person with our ego, and make common cause of them, we also make the psychic life of others and their inner sources of inspiration, into a relationship within ourselves. Which is an impossibility and something that is not up to our ego to do. It’s about observing and taking care of our own inner life and thereby not affecting the mental health of others with our own. When we do that, we try to replace someone else’s psychic sources and the experiental content they get from them with the perception our ego has of its own importance outside the psychic boundaries of our own person. The imbalance that it creates in someone else causes them to either lose the relationship to these sources in themselves and feel rejected and ostracized from their own relationship to the original whole. Or inadequate and incapable when their own ability to meet them in themselves is distorted by an uncomprehending and psychologically immature and undeveloped environment. When we listen inwardly, and to the psychic realm, we experience different states of concentrated psychic energy and emotional density, as characteristics of the moods that arise with their own origins both within ourselves and in others, they are something that has a shared psychic filiation but whose experience is personal and perceived by the individual independently of others. Doing so not only realizes the relationship to our own inner person and its reality, but it also does so for others independently of how our relationship to these psychic sources looks like within ourselves. But all sorts of problems and delusions arise if we do not. An almost incomprehensible mess and confusion follows from this. Perhaps above all for the ego’s way of idealizing with ideas and concepts to come to terms with the confusion that this imbalance creates and the compensations that are constantly created by the dualism that occurs between them. Something that forces a solution that lies in an acceptance that it exists and has its origin beyond the ego, and the conditioning it exposes us to. Without, however, belittling or ignoring its true significance in relation to our collective consciousness, and the content it is provided with from sources that we naively and immaturely confuse with the ego. If we succeed in fully implementing this relationship not only to ourselves but also to others in our everyday lives, our reality will take on proportions that no ego can encompass or assume as its own, wherever we are on this journey. An arduous inner work that started with the first spark of consciousness. Which leads to the first experience we have of the dualism and journey of psychic maturity our consciousness gives rise to in its relationship to the original whole. Where the ego’s relativization in relation to both our own and to others’ psychological self-observation is of crucial importance.

If it were not for the difficulties of processing it, it would be almost inconceivable that people have yet, in a collective sense, understood its influence and impact, and realized how much our distorted inner father figure plays into how it conditions and actively shape our lives. How it makes us exclude ourselves from the absolute ground level of our being and feel rejected, inadequate and without the context that it brings to us. To live in a constant struggle with the compromises that must be made in the dualism it creates in relation to the different faces we show outwardly in our attempts to re-experience the unconditional and genuine belonging our inner person have to the psychic environment of which it is a part. We believe that by being critical, authoritarian, condescending, belittling others, and in various ways being idealists, we are freeing ourselves from a mentally troublesome and deformed father figure within us. But in reality, it only scream out our confusion between our inner person, and its relationship to the cultural expression he is as something that is connected to the various faces we have available for a certain context. We can compensate for our identification with them endlessly and with all kinds of ideas and concepts. But it is the experiences at the root level of our being that we have here and now in relation to ourselves, and its expression in relation to our psychic environment that brings us to our senses, and the bitter truth is that we believe we are dealing with this distorted perspective by taking it out on those who do not relate to our ideals of what we believe is authentic and real, and on the surrounding societies for which our father figure becomes a substitute in an external sense. When one is not self observant and unaware, one looks outward for the cause of an impulse or feeling that may have arisen. We do not realize that it is in doing this that we ourselves create the disorder and uncertainty that will constitute the relationship we have with our psychic life. IF we really want to come to terms with it, we have to do what is authentic by expressing the functionality of a balanced mind to others. Because we generate in others what we express and convey of ourselves, and others generate in us what they convey of it in them. But if we have no contact at all with our inner person, and its relation to either our inner father figure or our true voice, if it is dormant in an undeveloped psychic state, then we will confuse these states with those of others and even imagine that their state is the same as our own. We do not yet have an individual inner identity in the sense that it can be distinct and independent from others with its own mental states that differ from theirs. This is not gender-specific either. Rather, it is an immature expression of a child’s mind, identical to the moods that arise in the surrounding psychic space. It has no life of its own but is dependent on others for its relationship to itself. Nothing really comes from the awareness of its own communication with the origins of interpersonal sources, but everything refers to something else and is conditioned almost exclusively by the content of the collective mind. Where it finds protection for the weakness it constantly preys on in others. Imagine if this were the guiding principle among those who are set to lead others. What would become of it? From this perspective, it seems that this is exactly what is happening to us now, from within each and every one of us.

There is an intense uncertainty between the ego on the one hand and our inner person, Raediengiedte in traditional Sami on the other when we encounter our threshold, Uksáhkká, and the state of mind that when we observe it, divides the world into the dualism that arises in the field of tension between the ego’s, named by our parents, relationship to the physical reality we live in and our inner person in its relationship to the interpersonal psychic world which communicates the contents of something much older that inspire us and add to the content of our consciousness. Like twins, they strive to hold on all the time, in a constant opposition to each other. Which causes the balance to shift inward in a way that makes us withdrawn if we do not actively meet our inner person in the right way. Energy is also released because the ego sees itself as the one who should maintain the relationship not only to the content of the collective consciousness, but also to our inner creative source of insight and wisdom. A relationship that does not belong to the ego at all. That communication belongs to our inner person. Because the ego then relates everything that arises within us in relation to our conditioning and the content of the collective consciousness. It cannot perceive that the content that emerges within us from the sources of inspiration is something that exists beyond it, and that it is something our inner person, the ego’s inner twin, conveys to us through the ego, after the energy emitted by the sources of inspiration has first been given a psychically experienced form by his counterpart, Radien niejta in her relationship to the content of consciousness. In balance they alternate in priority, and it is in that balance that they appear together in the inner deep listening and peace of mind we experience there as something that is both within us and as something we are in. In that self-reflective sense they also simulate the flow from the past into the future, but also from the future back into the past again. From one mental state to another. Which is what happens when we look into our past experiences of the interpersonal infiltration that has arisen in reality with one face in the future and with the past’s conditioning of it with the other. But in balance they are together as one at the root level of the mind. In the absolute foundation of our being.

There is one thing that really stands out in our lives, that makes life go beyond life itself with a meaning of its own. Something that is built into life itself, and that means that you have to travel a bit into it before it begins to manifest. To begin with, something opens up when we don’t let every impulse through. But instead pay attention to it and let its energy reveal its content before we let it go on. In the same way that inspiration works for us, it takes on a different meaning when it has been able to express itself with perspicacity and have had its outlet. At first only in retrospect do we begin to discern a pattern. But as time goes on, we become more and more attentive and can listen to it when it appear within us. It is as if inspiration has several different voices with an origin that is much older than us. When they manifest, it does so within us in a way that goes beyond our lives and puts them in a context that creates a different kind of belonging to all time. To the content of the incorporeal world and its direct impact on our lives. Which then create different states of the mind from the inspiration that is manifested in them. This is where we in our relationships then, begin to discover what is happening in the space between us. We see quite soon that the impact they have has partly been and largely still is outside of our control. Since inspiration also was the original instructors of our ancestors, they have also been formulated in a different way before. So it becomes a matter for each one of us to find a way to relate to them on a verbal and cultural level today to find a way to reconcile ourselves with the influence they have on us. Because they are there, right in front of us, all the time. They are not going anywhere. Thats why the space between us is not empty. It is only empty when we do not see in ourselves what is going on out there. Every manifested inspiration has a reaction pattern of energy with an origin that has a form. Which originates from a common interpersonal source that when it is experienced and we have come to terms with it, takes on a cultural meaning. We try to describe them through the patterns of action we are influence by when we follow in their footsteps. But many of us have not yet understood that there is a whole gallery of people who affect us in our close relationships when they manifest in the psychic vessel we call soul. This was something that people learned to understand in ancient times. When the energy of inspiration manifests it becomes psychic substance, its matter. Over millenia, it was understood that this kind of attention contained something greater. A lifelong teaching embedded in life itself that we were provided through our experiences and in the wisdom they imparted. A kind of education in mental maturity that was inherent in our approach to the psychic energy that enveloped the origin of the information they conveyed when it was released through our self-reflection, and a deeper meditative understanding of our lives in our relationships to it in which they revealed themselves to people when they appeared as states between them. In that way they gave life situations a different intermediate meaning. It begins already when we are small children. The power and impulsiveness of inspiration overpowers our inner person who still lacks the necessary experience to be a recipient of its actual content as it is still in an undeveloped state and unable to resist them in a way that makes them observable. They are lived out which creates experiences that are then made available to the original source of wisdom embedded in our encounter with them. We learn as we go along and our inner person’s capacity for meditative reflection grows. Some of us begin to be able to discern a pattern in our actions that indicates an interpersonal origin to them and to the effect their mental activity has on us. This is where the function of our psychic balance comes in, and the importance it has for our psychological self-reflection. A meditative function that creates depth within us by observing the movements of our mind without identifying with them. Our inner person observes its actions. How we translate them into our psychic space together with others, and what characteristics the forms for them assume that we then stage. An example is the psychic function of the traditional Sami figure of Uksáhkká. Who characterizes our frame of mind, and our ability to apprehend and sense the mood that is occuring in the psychic space. When our person have an undeveloped relationship with her, she is the feeling of devotion we find in different types of supporter movements. Both sporting, political and idealistic. We identify completely with the emotional space and absorbs the mood it generates. We do not see who is behind it. Her mature and functional meaning. She makes us perceive moods and observe the content of the psychic space without identifying ourselves with it. She is also the one who shows us a dualistic world, in contrast to the original whole. In the same way as with Sáráhkká who takes care of, protects, and with caring kindness supports our expression of our inner person. But she also conveys her concern for the inner persons she meets where ever she meets it, the innocence of the growing, unintelligible and still incomplete psychic life. Without her we do not pay attention to our own needs. Instead we take care of ourselves in a demanding way through others. Juoksáhkká, on the other hand, stands up for our inner person and fiercely defends it and the psychic space that we share with others. If we cannot meet her strength, we become defensive and overly sensitive to the experiences she gives us because we lack her self-preservation instinct. When they all become available to our maturing inner person, they become communicable to Máttaráhkká in a cultural sense. She gives them an external belonging and conveys a context for them as she is connected to, and communicates with, the original wholeness in which nature is embodied through Rádienáhkká. Which otherwise remains dormant within us, making us withdrawn and we will blame both ourselves and others for their independence in relation to us. Madderahttje husband of Máttaráhkká and the father of the community, on the other hand, is the one who mediates the communication between our inner person and the deeper and inspiring source of creation and life that lies beyond us in nature itself, and gives it a cultural expression through the many different faces he uses for the arrangement of them and their content. If we confuse our ego with this communication and replace it with something predetermined, we lose touch with our inner person and his connection to Rádienáhttje as we begin to idealize the different artificial masks of conditioned behavior that represent a certain ordered content of knowledge and reject what we cannot reconcile ourselves with, which we then use to replace the original source of contact and the creative psychic energy with, and its ability for constant renewal. Ancient people learned that this maturation process was embedded in life itself, and over time learned how to interact with it for their inner balance, and to deal with the knowledge and wisdom it contained for the individual and for the good of the community. It is still there and we need it more than ever.

When I have experienced it up close and in my immediate surroundings a number of times, it has made me try to put it in a context that is understandable to me. Brain atrophy is something that occurs naturally but is accelerated by various diseases such as Alzheimer’s. But the decline of our cognitive and mental abilities is also a result of parts of the mental functionality that comes with age not being integrated. But it should not be confused with diseases that cause them to accelerate.
The body and psyche function like our muscles. If they are not used, they atrophy and create conditions that characterize both old age and disease. This makes me believe that it is up to each age to make its integration of our mental growth and deepening. Otherwise we atrophy. If for various reasons we cannot do so, it happens anyway without our participation and then we disappear. First occasionally. In absent-mindedness or temporary moments of emptiness and mental absence. Then longer and longer moments. Finally completely. This reasoning naturally implies that they mutually influence each other. Atrophy is something natural that occurs and accelerates both in the absence of mental activity and by the disease states with which we define them. Mental atrophy affects the functionality of the brain and the functionality of the brain affects our mental ability. Perhaps an absence of our psychic world in our close social relationships indicates an individual need for it to be noticed before it becomes so crowded and congested that it does so without our participation. Something that we discover both in ourselves and others over time. The mental dynamics subside and we experience that people we are trying to establish a human relationship with are no longer present and reflective in a psychological sense, but seem to have frozen mentally and end up in recurring and meaningless repetitions. On a kind of greater scale, it seems as if in this way we as adults return to the place we once came from to mature from within through meditative and psychological self-reflection.

Most of us equate our sense objects with objects that have a physical or bodily reality. As if they were one and the same thing. The ego, for example, is not an object. Yet it relates us to everything around us as if it were just that. As things, as material objects. Which turns everything our experiences conveys into something that it is not. Even though it is a sense object without physical reality no matter how much we try to make it one. The same goes with what we also identify with of the sense objects that revolve around the ego, in addition to the ego itself. We are neither the ego nor any of these sense objects, or the energy that surrounds them, but they still exert the same influence on us as the ego itself does. But when we relate to any of them in relation to the ego, we call it personality. As the tension that arises between them then, opens up the space and the larger mental scope that belongs to the original whole. This is where the process of objectivisation occurs. Or that which we relate to as objects of consciousness. Which from a meditative standpoint is the duality created by the ego, and the mental compromises it creates from the contradictions that arise within us when we confuse the objects of the senses with the ego’s objectification of them. Blending mental events with physical ones, and distort what we act on without truly knowing from where in this duality they originate. However, what we can know, is that when we turn inward, all directed thought of understanding cease. Even so the conscious process that objectifies our sensations of the incorporeal. Because we are then simultaneously both the space we embody as we are the space we find ourselves in. The two are one. At the same time as they are all that is not. To know this is to look inward. To observe in meditation the simultaneity of both that which is, and that which is not when we are. Because that is all that is. Understanding in this sense, is when our minds are used by it, in its own process of energy and movement.

Without the real foundation and the mental equilibrium it bestows on our person, we end up in a troubled relationship with ourselves where we are constantly thrown between different sensations, our compromises with them and the different emotional states they repeat within us. The most common way for us to deal with this turbulence is to identify ourselves, through the ego, with some of our compromises in order to try to create an ideal and lasting peace of mind with artificial or self-preserving hostile means that rest on the insecurity we feel in relation to the independence our psyche shows towards us. It is often out of this anxiety that we bring forth those we want to lead us. We want them to give us a peace of mind and deliver us from that within us that we have to face in solitude and within ourselves. But what often happens is quite the opposite. If I were an authoritarian person, a foreign leader who had developed these defenses to my inner life, a head of state, or the head of a political group or organization of any kind, and wanted to break down my own or any other country and its society and transform it so that nothing questions me or the liberation from what I seek within me, I would consciously or unconsciously try to find someone in it with a traumatic emotionally nonexistent, psychologically absent and therefore distorted relationship with their father figure within us, and with a desire for revenge against the society and the institutions he represents when not separated from a real person, and to whom our person never felt like belonging to due to a psychopathic human father’s emotional and psychological distance and ignorance, the belittling attitude it had towards our person, and the feeling of inadequacy and rejection it created in him. Then, in the background, I would provide that person with the support and resources he needs to reach its highest political elite and then destroy it from within. By humiliating their public officials, disregarding laws and regulations and use them for personal purposes, dismantling and dissolving it economically, militarily and politically from there. But do it under the guise of doing it for the good of others with grandiose and hopeless projects, and with the help of the groups that share his trauma. Because they would think he is doing it to bring order to things, when in fact he is the one creating the havoc. He should also continuously use national sentiment and patriotism as a means and argument to get the majority to agree to it and blame independent thinking and all forms of dissentent for it. That person would then be my best friend. Together with everyone who shares this father complex. Whether it is openly staged in front of everyone around us, or is suppressed and is something that someone else has to act out in our place when we submit to the roles we play for the meaning this complex has within us, as it is unknown and something that is in its raw and conditioned state within us. That is why I assume that an understanding of the real experience of the inner person’s relationship to a father figure in a traditional sense, the cultural expression of the creative source within us, is so important in its intermediary capacity and only indirectly belonging to our real fathers. We will acquire many substitutes for it, in many men regardless of our gender, as models or prototypes for many different situations until we realize that they all have the same origin within us in common. But as long as it has not been made conscious, we lose our real inner connection to people and to the collective context that surrounds us and we are part of.

At some point in our lives we will discover the dualism that arises between our inner person and the distorted union that has arisen with the original function of our inner father figure and the experiences we have had of it in our lives. The tension and energy expressed in their relationship causes the person within us to be called to develop as it is formulated and matures and the right psychic attention between them arises. If it is completely unconscious, then it causes us to try to be the reworking of that relationship that we have within ourselves also for others everywhere in all our relationships around us. Or just continue to be the infantile conditional and unchanging relationships that have existed between us and others since our childhood. We become unattainable for individual and genuine human consideration and annoyingly arrogant in a way that constantly diminishes others in themselves around us. We will have difficulty with quiet listening human to human relationships. Which with the right attention makes us walk the inner path we must follow and formulate for ourselves, with the help of our inner father figure in his role as a cultural mediator of the insight and wisdom that our inner source conveys to him through our inner person. For it is our conscious relationship to our inner person that makes us observe and convey what is within us in an interpersonal cultural sense. If we are completely ignorant of this relationship within ourselves, we instead begin to stage it with others. But then with the frustration that arises when we force our inner relationship, the settlement that we renegotiate between those within us onto others. Usually under the protection of self-absorbed ideological claims, a misdirected and misguided power of action that is based in the patterns of virtue that our conditioning provides us with. In any case, we live out the relationship between them within us in a way that makes us insensitive to others outside this staging of our psychic life and what we must face and go through there on the path to our inner maturity’s meditative independence from others, in their self-reflective relationship to themselves. In this way, we both reformulate and negotiate the compromise that our childhood conditioning has made us reconcile ourselves to so that our inner person can process that within himself that he reflects outwardly and that has its origin in the psychic sphere of reality we carry within us. But without first having found our absolute stillness, our inner mental balance in the space we have within ourselves, and the peace and quiet that allows us to begin to listen to what the source within us wants us to hear, it is not possible. We will just constantly act as if we were that father figure in front of others and try to stage it for them. Many will submit to this and find themselves performing that role for others’ perception of their own importance, because not everyone is willing or able to perceive and face this within themselves. We do it at the cost of our personal freedom and inner independence, and we pay for it with the contents of our soul. That which we in different forms call inspiration. Or life within our life.

Without any meditative self-inspection at all, our true person within us remains in a virginal state of imperturbability and naive innocence behind a conditioned worldly attitude through out our lives. We find us put in a kind of ideal state of existence, of self-absorption whose emotional world of ideas and compensations is in an undeveloped atmosphere of interpersonal psychic reality. A state in which we experience every inner event as an untouchable fertilization of our ego with its own perfect purpose in and of itself. Independent of the world and life as it is. A mans contrasexual psychic aspect, or figure of the soul is in a young girls pristine state. Absorbed in the experience of its innocence and in its untroubled relationship to the world as a personally perceived embellished psychic reality in its underlying current of rapturous influence on our mental life. Often it resides within us in a dormant state attached to someone or something like a mirage of personal life alongside our socially conditioned attitude. Something that we fiercely defend with hostility because we are attached to it as something inviolable and innocent within ourselves. Yet deep inside of us we know that if we violate it with our conditioned attitude, life looses its meaning. It will break us down completely. In women who have not yet found an observant meditative way of relating to inspiration, they see their internal gender opposite exclusively in a conditional sense, in the general consciousness and in impersonal references to its content. Not as an intermediary to a deep and peaceful personal source of insight and knowledge behind it. In the same way as men who have not yet in a self-reflective way separated themselves from their inner father figure in its relationship and significance for how we treat the psychic content in our cultural environment, and then become cynical and excessively materialistic in relation to the suppressed meditative self-reflection that is necessary for us to be able to develop and mature in it, in an interpersonal sense to the original whole. Something that has been psychologically and phenomenologically disorienting both in my life and in the world around me and has led to almost insurmountable personal and interpersonal complications. For between us and our soul we must take care of our mental balance and our person within us in its own sense of belonging and context. In an embodied world of potent and unadulterated mental phenomena and actions that we interact with all the time. In their dormant or suppressed state we do so at first with this original innocence and untouched experience of an ideal and inviolable sense of beauty. Which makes our interior stand in sharp contrast to the attitude we present to the outside world. If it is allowed to develop in meditative maturity of self-inspection into a greater experience of our nature in nature, as a sense of our being in nature as an aspect also of its whole, and our mind not as our mind but connected to a mind as a source insight we interact with in itself. We may then be able to come to the relationship within ourselves where the experiences we have, have been described in a figurative sense in different but similar ways as in older Sami tradition with the Sami goddesses Rana niejta, and in Sáráhkká, Uksáhkká and Juoksáhkká and their cultural expressions as formulated by Máttaráhkká. Together they are active in the original structural psychic whole they are surrounded by through Rádienáhkká. Or Nature in its total extent as that which Rana niejta conveys a connection to as our personal nature in its pristine state, of which it is a perceived part. But she is also something that we must separate ourselves from in order to cognitively grow and take in the larger whole and its content. We must observe our moods and emotional states. To access the dualism this fragmentation within us entails in our relationship to our nature with Uksáhkká. We must also take in Sáráhkká in her importance for our care and nurturing of our inner person. But also Juoksáhkká, her unwavering self-preservation and independence that challenges us, our moods, and makes us stand up for ourselves, for the right attention we need in our self-observation without us identifying with them and the conditions they create when we are confronted with them in our lives. Regardless of whether we notice them within ourselves or encounter them through women to come to terms with them within ourselves. It is in this encounter with them as cultural expressions of the content that spontaneously formulates our perceptions of psychic life that they are given a form in our lives, which at the same time forms the characteristics that go beyond any real person they are submitted to and is something of our interpersonal psychic space that we provide them with. I don’t really like the concept of soul because it becomes too airy in a spatial sense and therefore difficult to grasp when it unites with and becomes the same thing as with the relationship nature has to us in itself. But experienced directly in a personal relation to men around us, and as being men, in women of all ages in particular, it acquires a deeper and more lasting meaning through the content of our relationships to women. If, we are able to assume that our inner person shares company with a psychic counterpart, and a figure of our opposite sex both personally and culturally since that is what conditions our relation to them. I also suspect that this is something that has been known in many cultures long before our era, since it is not too difficult to discover how we, through our mental actions, weave in content from the psychic space that we then provide our physical reality with. Before our time, people had only another way of describing how the psychic atmosphere influenced our actions and explained the rapture that went beyond our conscious approach to ourselves, to life itself and to this in each other in a fulfilling way. For the sake of our own and others’ safety, it was something that we had to face and come to terms with.

Meditation or psychological self-reflection in its most complete sense is something we experience in the functional balance that provides us with the law of the mind that formulates the absolute foundation of our being. In its widest sense it also includes the peaceful calm, the stillness and community that we find in the experience of wholeness and presence in nature. With nature itself. This sense of wholeness, of true participation has been described for over 40,000 years by Australian Aborigines as dadirri. The inner deep listening and quiet still awareness. I do not think it is too far-fetched to also imagine that this practice lies behind not only theirs, but also all people’s inner need to seek the healing balance of mind and the communication it entails to our connection with our inner self-organizing source and its union of opposites that makes us seek our way back to it in seclusion and ”walkabouts”, both in our temporary needs to seek it beyond our societal contexts, and our own individual needs to experience closeness to nature as it is, and comes to us as a call both from within and from without. It is in the absence of ”dadirri”, or Australian aboriginal meditation practices, that we experience both ourselves, our cultural expression of life, and people that appear as out of their minds, doing bad things both to others and to themselves when they feel fragmented and do not experience that we have a coherent and balanced personality in relation to all of our parts. We see ourselves on the one hand as dependent on the goodwill of others, and become restless, erratic and incoherent when things dont coincide with the law of this mental balance. And on the other hand as dismissal in our exaggerated models of virtue, and in our need to show ourselves from an ideal collective code of conduct since it provide us with a sense of belonging. Either we see ourselves in others as unreliable and irrational, or too distrustful of that which does not take into account the notions and ideals that we have rejected and use to replace a genuine sense of mental equilibrium. Regardless of this, and whichever end of opposites we choose, we have lost the inner equilibrium to the tension and intensity that arises in the one-sidedness of one of the opposites, and to the absolute basic human condition that this source within us present us with. In short, we cannot share the vessel we call soul, or nature as something in us, our embodiment of the parts that unite us with its contents in our person with others, with that which gives others an experience and sense of a greater cohesive inner whole. Without dadirri, we risk distorting our meditative practice of self-reflection and transforming the mental states we perceive into more or less limiting behavioral standards that, in the worst case, may replace the direct experience that arises there, instead of setting us up with the right kind of concentration and awareness that allows us to communicate with our inner source on its own terms. However, in the end it is not about meditation or some kind of praxis of self-reflection, but about sharing a presence of mind where all there is mutually condition and co-create each others sense of being.

Without many being aware of it, we move between different states of reality. The experience of them has been described and reproduced in many different ways throughout time and by many different cultures, but their reality and content are still the same. Even though we formulate our experiences of the states that arise as patterns of the energy we encounter in a way that unites it with our lives in a unique way. But in order for this connection to emerge and become possible between us and this content, outside of our social conditioning, we seek it out together or individually more or less consciously in a psychic space where it can be enabled and occur on its own terms. We let go of our social roles and through the spirit masks that we put on and let ourselves be inspired by, we let them use us to produce the information we seek through the underlying sources of inspiration that interact with us. They do not use what we call speech, but they convey the information in a raw and unprocessed feeling of unadulterated truth, in sudden insights. The energy content we encounter is initially so intense that we are flooded with it. But by allowing other original sources to act upon them and have their say as we encounter them and process them through our psychically inspired conduct, it becomes possible to transform what happens to us into experiences that our consciousness can retain and we can embody in a psychically meaningful way. This then enables us to take that information back with us from this psychic space when we leave it and return to the physical world, to society and our social life, while leaving behind the original energy that inspired us, honoring its sources and putting the information we have received into practical use in our lives. This psychic content, with its spirits of inspiration, when manifested, becomes the various forms that we express as we allow ourselves to be inspired by them, and something that we encounter in the psychic space that we embody in an interpersonal sense of that experience and as something we often refer to as having what we call soul.

It is with a sense of shame that we discover our identification with the conditioned face we turn towards our surroundings with all its complex and confusing compensations that often have nothing to do with people around us, in the sense that we generate it through them in the absence of the mental balance and equilibrium of mind that constitute the boundaries of our own person. In doing so, we also pay very little attention to the mental states of these faces, which establish a connection between us and the psychic energy from which they emanate, and the various forms of expression in which they appear when we allow ourselves to be deliberately or compulsively substituted by, that is, historically speaking, the spiritual masks that we use as an outlet for the background sources through which we are used when we act them out, which the ideal of social convention is set to control and suppress in an external sense. Which we, in the absence of self-observation, confuse with others and with situations that do not convey their influence or significance to us on their own terms or suppress to the point that we completely lose our humanity and the nature within us that we are a part of and find ourselves in together with others. Even outside our social need to conform and to conditionally present ourselves as excellent models of virtue, we find ourselves in it together, and it in us from everywhere around us. For if we fail to speak to its content, if we are condescending to the expressions it seeks, it will take its revenge on us by intervening in a compulsive and unconsidered way that temporarily or permanently not only destroys our social life but can also, in its fury, destroy it in its entirety. It will constantly break down and try to dissolve our conditioned and fake personality. Which gives rise to the mental discomfort that our distorted compensations constantly give rise to without a living connection to our inner balance, our equanimity, which its opposite and an overly limited idealization also creates. Having said that, it is impossible to overestimate the importance of there being a personal correlation between the social roles we perform for others, in which they have a greater part than we ourselves, in a self-observant manner and in a conscious mental equilibrium with the psychic energy and the emotional movements on which we, in this psychic space together with others, are completely dependent. This is something that becomes obvious when we come to terms with and can reconcile ourselves with our inner parents. Especially in relation to the father figure that up to a certain point in our lives has been characterized by our conditioned relationship to its meaning by our actual fathers and not independent of them. Our own inner father figure in its cultural meaning becomes distorted and we become bad fathers to our actual fathers when we are expected to emphasize this inner father figure for them and for their inner person, and not come to terms with it in relation to our own. Behind this adaptation that has conditioned us to this relationship we find the different states of psychic energy that in most cases are expressed when we act them out through the spirit masks that we substitute for them. Something that ultimately makes us come to question the relationship that our conditioned personality has to our inner psychological equilibrium, and this has in relation to our inner father figures, what the correct relationship is to our inner moral and psychological equilibrium, and to the energy behind our spirit masks. We use them to gain access to and the opportunity to utilize their inherent psychic energy because it helps us grow and heal when we transform it, causing consciousness to expand from within. So it is not too difficult to see how they, when they remain unclear within us, makes us complicit in the tensions they create in our social life, and when they occur in a distorted way in our political life, the destruction we see in the world around us.

Suddenly it doesn’t work anymore. It’s not possible to act or be in the same way as before, and we no longer know how to be. The previous way has expired. It was not ours to begin with, and not connected to the inner stillness and balance that was there within us from the beginning, as something whole and true, but something that we added to ourselves. An attitude, full of borrowed words and adjusted combinations of them without them having any essential belonging to our own experiences and our own individual inner contexts. But we also cannot be in constant opposition to it, and live in a continuous compensations to it through others. In a tangle of objurgations and an eternal adjustment of more or less known intentions that are not our own. Which arise from the energy that shapes our experiences from sources in relation to our own senses, and which are the true relationships that we share with others from within. By their meaning and purpose for us in relation to how we live our own lives, not how we avoid them or act them out on others for them to compensate for us. Because then we just become an inaccessible and defensive one-dimensional surface. A superficial face without content and with a borrowed character whose morality draws its nourishment from the frustration of how it constantly compensates for an overall sense of inadequacy, and the rejection it implies of a genuine human participation of it both in ourselves and in its relationship to others. It is not a performance, something we act out for others but a genuine participation in life from within life itself. But how damn hard isn’t it to give it up and leave the character we pretend to be that has become our substitute identity, and put it with all its endless compensations aside. And at the same time really experience the feeling of rejection it creates for us by constantly generating it by highlighting it in others. For them to entertain so that we escape the emptiness behind a face that has no real relationship to our own content. And to make it even worse, we blame people around us for the criticism we experience from within our own self-regulating mental balance, or equanimity, for being fake since it questions our identity as we see it through the face of our own reflection of it through others around us.

We all try, more or less, depending on how present we are in relation to our mental equilibrium, to find a balance between our impressions, impulses, and instincts, in between our inner person and their original psychic sources by the states and reaction patterns they habitually create. Trying to do it for others is impossible and only leads to us feeling inadequate, frustrated and even inferior. We can only find our own balance between their sources and the compensations we ourselves make of them in our relationship to them and our own mental equilibrium. But by promoting equanimity in others we also generate it in ourselves, and the other way around. Not by trying to be it in others for them but by concentrating on it in ourselves because otherwise we are only back in the constant repetition of compensations and immature and childish mental dependencies on ideas, personal memories, collective history and sensations that arise around us in others’ compensations of the inner equilibrium in them, where we are incessantly trying to restore our own inner balance in the relationship we have with it through others, since we for various reasons do no longer have access to it in ourselves. In this way, we shape our lives according to others’ compensations for it and become spokespeople for how others’ mental balance is compensated within them. Not for the experiences we ourselves have of equanimity in relation to how we ourselves act based on it in our own personal lives. Establishing it is also where the original source of wisdom and mental healing appears as the insight that by itself naturally guides us with the right attention. But we must not get too attached to this equanimous function, because then we risk creating an impossible standard for ourselves and others to live up to. Because it is a mental balance that is part of life, where morality is something embodied in the experience of this balance, and not something we should judge ourselves and others by. Without equanimity, there is no genuine morality, no absolute essence of being, but only a concept of what it is and not a direct personally perceived experience of it. We become capable of almost every conceivable horror and abuse because without our mental balance we lack the fundamental state of mind that makes the true sincerity it implies a real and living reality. That’s what our conditioning does to it, and it becomes our world.

When we lose our mental equilibrium or absolute state of beingness, and its relationship to the original whole, we develop a constant defense against it as against an invisible enemy, against everything that threatens the little psychic peace and tranquility its independence still grants us. But that is not enough, we still feel exposed and vulnerable. Often defenseless against the violations of it by an unforgiving surrounding world. On the one hand, we are defensive against everything that seeks genuine participation and belonging, and on the other hand, we do the same thing to others in our attempts to hide our inner imbalance by making ourselves omniscient models of virtue. Since we ourselves cannot maintain our mental equilibrium, we cannot promote it in others either. We feel stressed and doubt our own resources and the support we experience from their original sources within us. Our world becomes the compensations we use to hide the vulnerability of no longer having access to it. We cannot share our own experiences of our psychic space with others without feeling threatened and rejected from them, because we understands it as an assault from others when our mental balance, regardless of our attitude, tries to recreate our relationship to the self-reflective inner peace and tranquility it constantly balances within us. Something we constantly carry with us and compensate for as part of the belonging it conveys to us in the whole of nature itself in its relationship to the function our mental equilibrium assists us with, of which we are a part as it relates us to it also from within ourselves. In addition to seeing and measuring ourselves against this invisible scale, it is also something we perceive in the motives that shape all the constant compensations that affect the personal equilibrium in the political world, in journalism, social media and the patterns of virtue we profess in all our ideals. So we constantly judge others on a scale we can never live up to because it is not based on our own personal experiences of it, but on how we compensate for its influence on us through others. Which creates a sense of inadequacy where we will do almost anything to free ourselves from the mental guilt and self-inspecting obligation we feel it punishes us with.

It is from the experiences we have of the reaction patterns that are shaped by the states their original sources have within us, whose inner figures are those that precede the emergence of that which leads us to the discovery of the functional psychic equilibrium that we perceive as the absolute state of beingness. Something that is not possible without our inner person and its communication with them. The first one of them we observe in our mood. Its emergence in the psychic atmosphere that it creates as a tension around us and that we then also perceive in others and as part of the psychic space that separates the experience we have of it from the physical world. Then it is the one who nurtures and cares for our inner person. To ensure that it enters this world safely. It is she who comforts and nurtures the body within the body, as a beingness of something in itself within us. Our subtle body. Finally it is she who challenges it. Gives it strength and develop our structural mental stability and curage. Who makes us stand up for it and the inner reality it creates as the inviolability of the nature she fiercely defends. The cultivation of our mental roots and its balance is then transferred to the relation of our inner person’s female sister, our companion and mistress. All in one in a single figure visualizing our former experiences of her relationship to motherhood in a cultural sense that we experienced through her in our conditional belonging and context. But her true meaning emerges in her relationship to Nature and the balancing of the mind she creates to it as a greater whole when we experience nature not only within us, but through her also our own nature as part of nature as something we are in, and as a mental balance between them, as something we are in as much as it is in us, all the time. Together they form a greater whole on which the psychic balance establishes itself in a functional sense, in relation to our lives. This balance is also the one that directs our attention not only to the original whole, but also to its original source of insight, and the wisdom it conveys as a guide in a meditative sense and in direct relation to how we apply this state of equilibrium in relation to our lives and psychic development as we live it. If we do not become too attached to the mental balance in itself in a way that is limited to its psychic functionality alone, and to the counterpart of our inner person in its relationship to nature, or just Nature, as an experience of the psychic sphere we find ourselves within, which in itself is something we simultaneously perceive as part of something that exists in that which is not us and is beyond us. In an older traditional sense, they constitute the sources in a figurative sense of the psychic background content that lies behind our sensations and formulate our impressions in their psychic contexts that form the states and behavioral patterns that surround their origin. It is when we exclusively formulate them and give them form based on their formless interaction and not how we experience their influence on us that we get stuck in thoughts, habitual behaviors and conditioned reaction patterns. Without a conscious relationship to this primordial mental balance, we turn ourselves and the interaction we have with our psychic content into a garbage dump not only for ourselves but also for others in their lack of a conscious relationship to it. Which creates a psychological imbalance with constantly unpredictable compensations that often, together with the imbalance of people around us, harm not only themselves but often many others. All kinds of psychological abuse, self-righteousness, war, flamboyant behavor, presenting oneself as a model of virtue are part of it along with the feeling of being excluded from the whole and living with a feeling of being inadequate or insignificant in relation to the original whole that we have within ourselves. The preconscious cultural layer of historical psychic content must be experienced and transformed within us in direct relation to how we perceive ourselves and how it affects us now. In order for us to be able to rediscover the original contact with our inner sources and the patterns that their states and functions give rise to. These ladies beyond the Arthurian lady of the lake could of course be seen against a strictly traditional Sami background, or solely as something transferred into our relationships with women through our impulses and impressions and instincts, offering an oppurtunity that is also a too great of a burden for any woman to carry for us because we will endanger to miss out not only on our original psychological background, its intentions and the experiential knowledge this conveys, but also in our true relationship to a real woman in and of herself.

When we spend days in solitude in a meditatively concentrated way, we will soon discover the absolute foundation we have within us. It expresses itself in an absolute state of mental equilibrium, stillness and peace. We become so attached to it that everything else in our senses will be perceived as questioning this original equilibrium. But it is not ours in the sense of mine. We will also discover that the absolute psychic foundation we are in is in the nature around us as well. It is within us, in all of us, and everywhere around us. It is in us as we are in it. We are all in it all the time. It can be likened to an initiation. Where we enter a balance in life that is determined by how we relate to it. Some will always remain psychologically immature in that sense because it involves a challenge of how we relate not only to ourselves but also to this balance of mind in relation to all life that not everyone desires or can endure. We are called even if we stay here and only experience it as ours in relation to our ego and see this inner balance from its meaning in relation to its fleeting compensations to its surroundings. Our inner equilibrium is a scale on which we are weighed against a feather. Before we discover this and let go of it, in the sense of our attachment to it, we will notice how our emotional movements, impulses and impressions move restlessly everywhere around us. But they are loosening now or have begun to loosen from their previously accustomed directions, and habitual behavior. Our mental equilibrium becomes how we weigh and evaluate how we choose to meet the original whole that nature has now become for us. Whether we encounter it as if it were outside of us or within us, it works the same way. If we abandon it too much and in our sense of accomplishments and brilliance, or make ourselves a kind of conditioned pattern of virtue, people around us, or if we ourselves are exposed to it, will perceive it as a psychological assault. We experience it as someone trying to hijack and replace our inner psychological equilibrium with the content of themselves and their merits. With their habitual patterns of virtue. We will experience it as if we are being rejected from the being that our nature is within us, and from the whole it is together with the nature we find ourselves in. That wholeness is experienced as being devalued and mixed with the feeling of insignificance that the violation of the equilibrium brings with it. On the other hand, it also conveys an experience of inadequacy because it is about experiences that we do not ourselves have in relation to our own psychological conditions and sources. Mixed together in this way, it will convey the impression of being incompetent, of never reaching a standard based on our own inner conditions. We will become anxious and psychologically stressed, and do real damage to the absolute ground we share with everything both within ourselves and in others in the absence of the balance of mind that this original wholeness is. We discover this when we become capable of observing it both in ourselves and in others from within its lack of concentration, disordered behavior, and in the constant flight it puts us in as it tries to compensate for its lost equilibrium through its reaction pattern of restlessness, because we are always in it, as an experience of this interior of the exterior, which we find ourselves in at all times. It leads to and functions as the living essence of psychic insight that results from accessing the right kind of concentration.

The further into life we have come, the clearer it becomes that the importance of the body as the only means of communication with our surroundings decreases. Our external senses convey information on its own conditions as usual and we observe it, but they no longer have the same importance if they are not also at the same time put in relation to our inner person as a subtle material presence, to the eidetic impressions and sensations we have, and to the meditative self-reflective content they create in relation to our surroundings. They are the original sources of our mental states who shape the behavioral patterns that characterize our experiences. They formulate in and of themselves the properties that we can derive back to our structural psychological conditions. The body in this sense and the conditions it conveys acquire a subordinate importance in relation to them. Through our self-observation, we begin to experience the meditative interpersonal space where we begin to perceive ourselves as outside the performance-oriented self-absorption and absence that we have instinctively repeated in relation to the body, where our sexuality governs our undeveloped mental relationships on the body’s terms. Which distorts and idealizes it with properties that do not belong to the relationships we attribute to it. It does not contribute the underlying information that constitutes the fundamental condition to which our being is related. But in balance, it conveys, together with our psychic life and its meditative space, the original place of wholeness that is fundamental for the person within us in its experience of a more genuine relationship to nature and the greater whole that it brings to us as a part of it from within. In a traditional meditative context, this corresponds to the first jhana and is something we encounter early in our young relationships. But without any way of understanding how our psyche operates and interacts with the body, what it means for our interaction with the mental processes they gives rise to, it is only later, when we have gone through how we have applied it in our lives, that we can evaluate what we went through under its conditions, why we sustained them, and why we had to do it. I also suspect that much of the strong opinions and uncertainty that arise around gender issues have their origin in this change and the conviction that our self-image previously had when it was only characterized by our relation to the body, and very little by our inner person in its meditative and self-inspecting context. Because when our inner person begins to emerge within us, we also gradually lose our old undeveloped identity whose belonging we have previously exclusively seen through the body, and through the preconscious mental processes we have expressed by it and associated with our sexuality through a person of our opposite sex. Which when this happens, begins to dissolve and change its meaning, and transform into coherent experiences of contrasexual qualities. Something that then occur both within ourselves and as a composite experience of qualities we discover that others simultaneously, without us identifying with them, relate to in their own way. We perceive them as if they were events that interact with us and that occur simultaneously within others as psychic properties in themselves, which also relate us to nature as a whole from within. It also brings about a separation that creates a greater sense of context and belonging.