When I think of the persona, the mash-up or attitude and character we put together for ourselves to personify our relationship to the emergence of, and to the existing collective content of our consciousness, I rarely see a difference between that and a narcissistically relationship to it. As when our ego identifies with it and takes over its independency in relation to us, and we begin to imagine that this content is somehow our own. Something we have come up with ourselves. Not that it comes about independently of our ego and from the psychic patterns that our interaction with objective psychic properties creates, and that it is something that crop up from our inner self-organizing center that is also the union between all the opposites we confront it with. Or as a content that transforms our experiences into a physical sense of a relationship with a collective’s common psychological properties. Behind it we sense this notion of a cultural or tribal father acting on us. With whom we interact with apart from our physical reality and try to live up to behind our mask. Conceptualized as Máderáhttje in Sami he also has his counterpart as an embodied experience of nature’s own self-organizing whole, with rebirth, transformation and soul migration, which is referenced to our inner person by our cultural, or tribal mother, Máttaráhkkáh. The experience of her in that sense is the physical experience of a whole that both surrounds us and interacts with us from within everything that exists. But through a mask they are both perceived as actions performed by the ego instead of in a relation to it, as the objective psychic content we visualize in our self-observation and psychological reflection that handle us a perspective that allows us to partake in it while we are sharing it at the same time. Together with our personal translations of its influence on us. What we are conveyed is not ours, or something belonging to the ego, but something we relate to which is our common objective psychic content. Over time we lose our connection to our physical parents and the character we have created for ourselves in our relationship with them, and the objective psychic properties we have attributed them become visible to us in a social and cultural sense. We may then begin to interact with them for what they are. The intermediants behind our mash-up, mask or attitude, and what we have always had in common with everyone else, all the time. Isn’t the content of our collective consciousness in that sense something of a belonging that everyone has a relationship with at the same time as we experience it, and articulate what it is to us, so that we can meet its content in our own personal way. But without the concepts of the influence our cultural parents have on us, we lose our interaction between us and ourselves. We become what our masks are, unaware of the patterns of influence that our psychic intermediaries have on our actions. We do not even perceive them in our naive relationship to the empty characters we have created for ourselves to escape their presence in the objective psychic stream of consciousness which we are constantly part of. I imagine that when they end up in a contemporary context, they have been transformed into our superego or collective ego, and its relationship to the notion of an ecological system that we, through its idea, are aloofly part of, and that we have thereby lost our personal relationship to the direct experience they are to us. This is probably by far the single biggest reason for the way things are in the world today. It is not a given that our individual egos orient themselves in the same way as the collective superego does it when we translate our own personal experiences in their relation to our objective psychic properties, and the psychic stream of consciousness, as has been the case in our social constructions thus far. The fear of this realization and the fragmentation it entails for the collective personality is discernible everywhere and at all levels in our societies. Not to mention what it implies for the individual in the first place. To be engulft by the superego when we are not yet attuned to our own is a terrible experience. Which must have consequences for the relationship between us and ourselves, and for the relationship with that which transcends reason in the center within us that is everywhere, referred to as Rádienáhttje in a traditional Sami context, and it is transformed and given form by Rádienáhkká.