Missing out on any expression of a cultural female parent like the psychic concept of Máttaráhkká in Sami makes us insensitive and impenetrable, and impervious to sincere human emotions. She may no longer become observable to us through our personal mothers, our grandmothers, or through one of our distant great grandmothers. But she usually acts in the hiddenness of a woman with whom we have a relationship anyway. If she are not allowed to interact with us directly and separate from an existing woman, we may lose her as the greater reference she is to the psyche as a living reflection of that which transcends reason. In that sense, as a cultural entity like the mother figure Máttaráhkká she is experienced as a kind of relief from the confusing psychic entanglements we experience with her when we lack a separation between her, the world of consciousness and our interpersonal psyche. When she is present she is part of the discrimination between them, and can act as a communion with Rádienáhkká, and also to places where transcendence is particularly auspicious. It is traditionally in accession with them that we find the Sieidi’s that reveals to us where this connection is particularly obliging. When Rádienáhkká is present in the realm of that which is the within of the without, which gives us a deep connection of recognition to a place, she gives warmth, gentleness and care to those who recognize her and to those who are in her vicinity. Embodied in all living things, she is felt in the earth, in the forests, in the stillness of a mountain lake. She surrounds us at all time. People in a society acting as one, or a culture without a relationship to her, has no genuine human concern for those who live in it or for those who will be affected by its actions. Our consciousness does not allow it as pure reason will distance us from our human relationships.