The psychic structure of the mind is not a group or a kind of community. It is an individual relationship to the interpersonal influence we frame our experiences with as we interact with them throughout our lives. In Sami, this relationship is conceptualized as sáivu, where the various counterparts we alternately meet and interact with are found. There is a difference between this and a religion because this is a personal relationship to a living context of a psyche that is as much in nature as it is nature within us, and what we meet there is not about worship but about reverence. It is not conditioned by a group mind or determined by the social relations it creates within a society. But is something that just arises out of itself for us as the background to our experiences when we make them and they interact with our lives. It was already there before we got there. In addition, we often have to use imagery that has historical roots to describe our experiences as these better refer to what is happening within us. One reason why we do this may be that it was the last time in a historical sense that we had an agreed upon pictorial language that created an opportunity to engage in the relationship to the content of our psychic experiences, in which we as a group with a collective mind were included in its influence on us, and how our ego preferred to relate to it in order to be accepted. Obviously, we cannot get any closer to it on its own psychic terms without a pictorial language, historical or not before we leave the vicious cycle that a codependent religion, ideology or conception of life implicates to an individual in contradiction to his own mind. We can observe this in ourselves during election years. Just look at how interdependent political opponents become and how voters often perceive among themselves that our public representatives may not be doing what is right, which is what they should be doing after an election is over. The same co-dependency will still characterize the relations between political opponents afterwards, and voters will still constantly take the role of one or the other, as victims or intimidators/asperser in their place without any resolution being achieved within the individual voters’ own co-dependency. Or in the contexts between our public representatives. There is no end in sight in this and media of all kinds are fueling it with their own narcissistic dependencies to entertain it. It is a huge psychic effort and not an easy thing to dare to break the unwritten patterns of interdependence that inhibit the individual relationship between us and ourselves in relation to others, to our family and friends, to an entire society, or its world, and to change the behavioral contexts to which we have submitted ourselves with our convictions. Even though we know that it is what creates the change that must happen both in ourselves and to others, if they are ever to be able to do so for themselves.