It is quite interesting to observe how we, when we cannot personify our relationships with each other try to turn them into a younger version of our objective personality within in them. As we have related to earlier, but in a younger, less developed version of our relationship between us and ourselves. Our actions then becomes executed solely for the ego’s immediate gratification without any reference to our original inner personality. Instead we begin to oscillate between an external exaggeration of the ego’s importance, and its isolation from how we share our person within with others in our psychic consciousness. The ego acts on its own, without any relation to the interpersonal influences we have in our individual existence, and it begins to identify itself as the objective personality between other people and themselves, not as our connection to what that person within have to say about us, as a connector between us and ourselves and the totality our objective personality within refers us to. Placing our objective inner personality between others and themselves, for them to fulfill our relationship with it, which is impossible, can also lead to a constant criticism of others in our relationship to how we experience their influence on us. We put ourselves in a defensive position where we constantly have to defend ourselves from an unknown entity that seems to come from others. But is our inner conversation between us and ourselves, our objective personality experienced by us in our inner relation to it through others.
In an older Sami tradition, the same psychic relation was described with Rádienáhttje having two linked but still different characteristics. He is the source, the whole, the totality and the origin of all the background psychic forces working together in the world. Raediengiedte, his inner objective relation to us did everything for him, and it is in our relation to him that we develop as humans within ourselves. Rádienáhttje creates nothing himself, but affects our objective personality, Raediengiedte so that he conveys its underlying influence on us; it is also he who brings us to Máderáhttje, our cultural father, to how he interacts with our psychic consciousness, Radien-niejta. Who appears after our ordeals with the akkás. Sáráhkká, Uksáhkká, Juoksáhkká for her to be embodied by Máttaráhkká. Our cultural mother. Which in its full revelation of the world from within beyond the arms of our personal mothers, is Nature herself, revealed as Rádienáhkká’.