Stefan Stjernberg.com

It was like a descent for three days. Where I finally reached the absolute end of myself. The place at the bottom of me where I have never reached in this way before. Followed by seven days of intensive communication with the embodied psychic properties that interact with our equinimity from its various older layers of influence, where under each level that affected me with its content, I went further down with the peace of mind that was demanded of me all the time, and completely without the external influence that could disturb it. Finally, when all I could do was observe the course of events, how they formed intelligible states of themselves as an effect of its interaction with me, I experienced its wholeness. How it was provided with its time’s relationship to it, although it was not itself bound by time. I saw how the psychic order that made up my internal organization formulated it according to its predetermined internal order for me, and I realized that it was not me who controlled or decided how it should be given a meaningful context, because it was already within me. Slowly I began to realize that they had been there all along. That they have guided me, and given me what I needed to be able to move on. That the intense tension that arose within me on and off was between different parts of myself educating me in their encounter with me. It had nothing to do with others. But with my inner order, and the sources there whose condition was the psychic energies of my experiences I was in on their terms. They provided me with what I needed, so that I could create a relationship with the experiences I had that my meeting with them entailed. It became absolutely clear to me that this psychic place I was in was the human foundation where our cognitive abilities have not yet been corrupted by the layers I passed through on my way down here. No fixed attitude with its constant defenses and internal contradictions like our time-bound views that create a psychological distortion of them was there. For the second time in my life I had to give in and let go. But this time I came to observe this against the background of my consciousness, and have a closer look at what it contained. What my balance of mind and its inner sense of wholeness chose to convey in its relationship to me, and how, from that background it filled my life experiences with its content.

There is a basic state of inner balance, of an equilibrium we share in being with all life in it. Where consciousness is just consciousness itself. In relation to the formless unknown in that which is not, in the other, Sáivu, or what is also conceptualized as the unconscious. From where we can observe the conflict that arises between different psychic parts within us, which we ourselves also have in common with others there, and the conditioning that makes us leave it. We can observe the tension, the frustration, the conflict, the inadequacy and the experience of being rejected from this state because of the moral guilt it entails, and the defenses it then creates within us, which we will then act out through others in our fear of the vulnerability and sense of abandonment it means to be there when people around us have abandoned it in their compromise with it in order to feel belonging and accepted. Where at the same time we also witness the conflicts this creates within them, between them and our inner objective psychic attractors. If we have not come to pay attention to them in ourselves, we instead only see our own in the conflict of others with themselves as if theirs were ours. We cannot distinguish between our conflicts and those of others. We see them as if we are still children, the immature, undeveloped and abandoned person we have within us, as if, when the conflicts appear in others, they are at the same time ours, and that it is our human duty as this child to relieve them of the difficulties this creates within them, in the conflict we ourselves bear within us, but which is experienced through someone else. Most often we do it first as something we learned to relate to through our parents, and their distance from it, and the state of confusion and vulnerability we see in them in this relationship to our inner fundamental state of wholeness. But we are not them. Our experiences of our objective psyche are different from both them and others, although the origin of them is the same, and is something that we share in our cultural environment in our own personal way. It is in this state behind our conditioning that we come to terms with the inter-human transcendent energy that we interact with, and the objective psychic attractors we are exposed to. I don’t know of any other way to put it. These are forces that can be so violent, fill us with such terrible anxiety and worry, while at the same time giving us insight, a relation to our guiding principle of opposites in its center, a balance of mind, and a sense of fulfillment in a calm and peaceful communion with everything anywhere. It fills us with reverence, and a genuine communion with nature itself and all the psychic life that it is within us. To put it more directly. Just because our environment is reluctant to, or rejects the difficulties that precede the experience of the authenticity in this original state, does not mean that we need to deny it within ourselves. By being there, we simultaneously give it to others. We relieve them in order for them to be able to do the same with what does not belong to them in their surroundings. Or not. It is not up to us to determine where they are on their road to psychic maturity. We cannot do anything about it anyway, since we can never be someone else from within any another person. It’s just another psychological abuse among all the others. But we can, through our basic human condition, be a coherent personal example of what the experience of this condition means. It is going through this experience that makes us truly perceive ourselves as human beings. Not just humans, but with being too.

Recollection is a psychic act that goes against the timeless stream of the natural process the mind is part of. It is our way of stopping it, to pay attention to something within the psyche, and transform a psychic experience into concepts, forms and words as references, and taking up a relationship with it and try to come to terms with what we have experienced. It should therefore be understood as an act of becoming, to be involved in our way to psychological maturity.

My personal myth is contained in the stories of meditation, of psychic reflection, not its technical aspects, but of how I refer to the psychic energies I have that give sense and meaning to the world. They create scenarios about my life as I live it. That is, an observable background to my experiences as a human being. Not about whether something is fake or unreal. But about being part of existence itself, as it interacts with me on a regular basis from one day to the next. It have usually meant acting rather than reflecting for me and for people around me. That is, we tend to put pressure on someone to do something, to get relief, and to play along, provided they willingly or unwillingly become complicit in our enactment of its parts. Objections to participating in it create reluctance and even violent reactions of frustration in others around us as we naively only transfer our psychic reality to others around us in order for them to live up to our mythic conditions. Regardless of whether other people are something else in themselves, what personal qualities they have, or whether their myth differ in their reality from the roles played out in our myth and their is independent of ours. It is against this background that we do not accept that others reject it, and we alone must bear the guilt and inadequacy we feel if we deviate from ours. We live it out in its individual parts again and again, until we perceive them as observable psychic properties in themselves, in our constant repetitions of the emotional conditions they create, their tone, mood or psychic atmosphere, and the impact they have on us as parts of a substantially larger coherent human whole. It has always been there as the path towards an experiential understanding of ourselves in the world. A silent path created by a process towards psychological maturity that we walk alone in the midst of everyone else. There are meditation techniques that, in different ways, put us in an intense relationship with our beingness and body perception, and the sensations that follow from that. They may get us on the right path. One way to work with them if we are not a sensation type is to consider them through the experiences we obtain by our psychic impressions. They are then perceived individually, as different but similar experiential experiences of multiple conditions that can be perceived as parts of a set which in turn appears as their original source. These sources then become increasingly clear the more impressions we get of them as we interact with them in our lives. When we have reached a certain critical level of repeated experiences, an inner imbalance arises from this which the self organising center strives to restore the kind of peace of mind that results from our union with them, it becomes clear then that our meditation will have a greater depth and reach considerably further than one’s own personality. We end up on the road to a greater psychological maturity as we simultaneously collide with the childhood person within us. With all its innocent authenticity and lack of vivid, compelling human experience. With all its attempts to distract us, to conceptualize psychic life without the necessary interaction with its properties to prevent us from facing our experiences of inadequacy, and feelings of rejection. But at the same time also the guilt we carry within us because we have come to be conditioned to abandon our path, the connection to our guiding principle within us, and our communication with the self-organizing center which unites all opposites for those who, for various reasons, made us do it. Meditation in various forms, the more natural the better, can assist us with a technique that gives us a way to find our way back to the process of psychic maturity that has been going on within us all along. How what we then encounter will be conceptualized when we translate our experiences is something that has always existed within us. It is the myth of our lives. Generations of psychic layers created from experiences stemming from the same original sources. Which has then come to be transmitted to us in a way that makes our relationships with the world comprehensible and filled with the interpersonal context we obtained from it.
This is not to be confused with our inner person’s naive and undeveloped transmission of our inner guide and objective source of reference, to be embodied by our cultural mother in the form of various personal ideals or beliefs. The vessels she creates for our inner counterpart to express, such as the path which constitutes our psychic maturation process, have nothing to do with that. It only makes us feel vulnerable because we only continue to stage our inner self by using others for the roles they are supposed to personify in our transmission of the psychic life that plays out in our background, without us having any access to it in any way other than through others. She is within us to show us what this being is, as in human being. Existence as an embodiment in itself, the great mother. The world as soul and her daughter, the young part of her that is maturing in us if we take part in it. This is what she turns to in everyone and everything around us. Our balance of our mind. Beingness as equanimity.

Being is the great vessel, the great mother, existence as the pure unspoiled experience of life as a single fundamental and cohesive psychic whole. The soul of the world. We use breath to access her essence. To observe. Not a jerky, intentional, forced, short or held breath. Just the natural calm breathing. In peace and in a gentle balance of mind we become her. Our body becomes hers and we share it with all life as we are made of the same raw material. Our breathing is our participation with her. In all her aspects. When we breathe her in, we become part of her and she is reshaped. She becomes soul and experience. Our part of her transformed into psychic reflection, and into the tangible in the presence of its inner center as part of us too. The transcendent source that exists within us as a self-organizing and ordering union of all opposites in her unification with its guiding principle. Pure nature in its entirety as the determining factor in everything everywhere. As conveyed to us by our inner person and the part of her of which we are composed. In it she also becomes the daughter, the one who is one with her elated sense of existence and becomes euphoric and enraptured, who is always fully occupied with earthly and simple joys. Innocent, inexperienced and genuine. But also full of idealistic and perfectionist ideals. A feeling of doing what is right, to be in harmony, in balance of mind with what is. In the unspoiled and true. The inviolable balancing between that which is present in her, as our participation in nature as the influence of the great mother’s spiritual maturity is upon us, through the daughter, the personal psychic entity, or soul, and the creation and constant returns of the greater whole. For better or worse. On life and death, in the constant change of everything. Seen from the perspective of a growing psychic maturity in the encounter that occurs between them in the ongoing maturation process we embody through them as we return to our childhood with beingness as experiences of an inner kind. Something we can do with conscious intention by paying attention to our breathing in meditation, and participating in the psychic processes that follow from its calming effect on our senses. We do it whether we are aware of it or not. It’s always about our mental health. About not constantly transferring what is in ourselves in an intrusive way onto others, and deprive others of experiences that accrue to them on their own personal terms. To find equanimity and trust in the psychic interaction that follows from an uncorrupted experience of existence and its influence on us. It becomes a way of relieving our surroundings of our own relation to them and directing the suprapersonal energy back to its original source, rejecting what does not belong to it. To stage them for ourselves in a way that allows us to relate to them in our own personal way.

The dark side of all embodiment, and of our psychic androgyny, in part of its function as a female or maternal vessel when undeveloped and narcissistic, is that it creates an embodiment everywhere and makes all created vessels personal without the necessary psychic properties in any conceptual context. Similarly, the dark side of the paternal function relating to the self-organizing center, its unity of opposites, when undeveloped becomes egocentric, self-absorbed and authoritarian, and leads all our relationships to an objective inner source of experiental knowledge and its guidance to the ego. There is a psychic conceptualization of psychic properties related to the ego but without the necessary experience and its connection to both other people and a third objective inner part, or the center of all embodiments, independent of its relationship to the ego. We discover our inner parental couple not only through observation of our own frustration as we are mixing up psychic events with people and things around us, but also by the inability of others to recognize them for themselves, or through the hostility we experience when we stage them in different contexts, with people as role holders for our psychic properties in our external reflection of our inner processes. We usually just discover them in how we oscillate between a naïve idealization and outright hostility through our need to start conflicts by living out one side of the pairs of opposites that the ego identifies with, and allowing others to answer for what we need to express as its intrusive opposite, something that is also within ourselves when we act them out through others in our need to evoke the healing function as we interact with them by irritability and frustration. It’s an act of discovery, to find the true meaning behind them and the transcendent meaning they have in supporting our psychic parental couple, our inner person and its counterpart. But as long as we are not aware of the function our psychic family, and the significance of our inner person and its relation to the whole of which they are a part, they will always provoke an opposition to others by our inner opposites out there, and create a friction between us and the world. By consciously carrying our inner family, we show their importance to others as well, and we can help them find their true meaning for them as bearers of the relationship they convey to us of our psychic reality.

It is quite obvious when we talk to people around us that we are also able to experience the relationship of them between them and their inner ordering center, but not only that, we also percieve the distortion that is there as the relationship we have between the person within us and the communion we share to it with all other human beings in our own way. When it brings together our experiential impressions to the ego, and they are then ordered according to our set of psychic properties of the overall psychic structure within us, these parts work together in relation to its self-organizing center, and this is what we share with everyone through the source which unites all opposites. We cannot be that for someone else however much we perceive this communion and the inner work we have to put into it of our own psychic reflection, apart from what it constantly requires of us in our relationship with people close to us. It is also our connection to a sense of a wholeness of the other within ourselves, and a relationship to the content of what we share of it with others, as when it is disturbed or interrupted by people around us, instead of supported with their own, that disconnect us and gives us a bad conscience, even deep anxieties, when we try to reconnect with it. The alienation we feel and perceive here in others is our own relationship to it. Our conflict with its opposites. It opens us up to our own vulnerable experience of it. In this way we also transfer the dissonance that others experience when the connection to this center is broken or distorted and they orbit around themselves in its opposites. We see, feel and perceive it as if they were our own. But we can only do something about it by providing for our own, and by our way also show that they have their own, by pointing to it, to the same inner source and sense of embodied wholeness and communion with all people and all nature it is, in an experiental sense. The larger ordering center we share is there, and we are all connected to it in our own way with our own psychic properties, and the interpretations we make on our own of the qualities of that experiences.

Child-people and psychologically undeveloped people often attribute to themselves a freedom of responsibility in their relationships with others and other things. I don’t mean immaturity as in the natural oscillation we make when we alternate between the opposite pairs of the inner discovering creative child and the older, more mature person who reflects psychically on the experiences they have together, but the kind of freedom from guilt that comes from simply saying that we are who we are. Not that we also both influence and are influenced by other’s alternately even if we ignore this. Distancing oneself also exerts influence because one’s own alienation creates it in others as well. A human debt of psychic presence which is then instead transferred to someone else to bear and take responsibility for. Most often, it is something we pass on to our children in this way for them to act out on our behalf and then in turn pass on to others and their children in an endless succession. We also hide this freedom from guilt behind ideas, group affiliations and individuals who then act as shields and scapegoats for the immature psychological abscence of inner reflection we subject others to. Psychic reflection is what we make of our experiences when we have oscillated long enough between our inner opposites. Like with the experienced wise man and the merculiar maturing person within us, that creative and curious other. Or the joker and the haughty besserwisser. The saint who is identical with the conventionality of the general consciousness, and the villain who questions and offends it. But also the martyr who submits to and bears the guilt and lack of genuine human relationships of others as his own, and the savior who missions his penance. In the end, they are united when we understand our experience of their kind of influence on us. It’s not about us just being who we are, but how we translate the human experience of our interaction with what we are.

In our present day, we use mathematics the same way the alchemists used chemistry. By constantly balancing our inner psychic energy in relation to that energy which creates and shapes all nature, in all our relations to them, when we try to define that self-organizing center that seem to be what unites all opposites in an order of its own as we are trying to focus in on it more strictly in our efforts to make them equalize all energy, on both sides of the equals sign, and from its influence coming from both the outside and the inside of us so that we in this endeavor is trying to formulate a valid picture of the background that constantly affects and shapes all life, regardless of whether we experience it as a psychic influence or as its underlying flow in nature and the universe itself. In this way we still treat them equally because we form an image of it that it does not have unless we provide it. This is why I also like to refer to my inner life in the images that mathematics gives us when it suddenly strucks me as in a kind of a revelation, apart from its dry technical jargon, that everything we experience psychically before it is formulated and materialized in a linguistic relation, first may appear as values in a subset consisting of attractors in the phase space of a psychic structure where the psyche over time tends to be limited to different individual variations of its attractors and the initial values and states of its structure. At this point they are experienced in identification with the psyche’s own inner dynamics, which means that we cannot leave them. In each individual attractor in this overall phase space, we go through its various states of individual conditions until, by formulating them into patterns of our experiences, we are led to a conceptualization of the attractors themselves as the ones that drew us into their phase space in the first place. It is only after this that we are able to conceptually formulate the overall influence this has on our original and unknowable psychic structure. And in the way that we personally find it most consistent in psychic reflection with our own experiences. Here they are the different values of energy in their interaction with us and the physical world that describe their processes as images of attractors and their conditions in different phases of the underlying information that formulates their occurrence and influence in both mathematical and linguistc terms as both words and numbers. It is quite an overwhelming realization that through symbols and numbers we can create concepts that interact with the unknown underlying psychic reality of all life through the use of mathematics.

Animism is a rather blunt tool to use in relation to indigenous peoples to rationalise away our own reality today. I mean, is it not also applicable to the psychic content of our relationships with smartphones, pets, ideas, politics and social media. Or when we idolize. What do we mean? The bottom line is that we do not focus enough intellectual ability on the content of what we ourselves attribute to our psychic experiences. Intellectually, we just exclude the necessary experience that we must have in order to perceive our beingness intrinsic action on us. The psychic interaction formulated by indigenous people in conceptual form is something else than what is being attributed to them. Also, it was naturally divided between those experiences that had to do with psychic development and the inner maturity of individual people, and those that had their influence as natural phenomena and their inherent energy. Although posterity scattered them out of their proper context and then put them back together again in rational terms without their psychic reality and the experience of their implication on our life. Their origins differed even if the intellectual logic that described them did not do it on the that basis or with today’s attitude and usage of terms. The notion of psychic maturity united the individual’s respect for the influence it had in relation to them with a similar reverence for the natural phenomena that in a compensatory and orderly manner related in a self-organized way to all life. In the same way that we embody our inner development in relation to the psychological trials that force us to conceptually relate to what we are exposed to within ourselves, with the same awe and respect. Calling them gods takes them away from their unique relationship to life, and the living experience that arises in our encounter with them on our path to psychic maturity. But to refer them to meaningful patterns of psychic experience, and its content as different kinds of psychic attractors may at least try to make them physical in an embodied sense, and meet them half way. Because behind them there is a call to perform a specific function. It was also spoken of in the past about noaidis who by their relation to their Sáivu family also could carry several psychic families within them and relate them to the psychic dynamism that created for other people in Sáivu. And to the greater structure of a wholeness they also referred them to beyond them. Such a noaidi healed the relationships between others and their relation to them and through his own relationship with his, he could carry them as a vessel for their relation to our Sáivu families and guide people in their relationships with our individual psychic family. Something that missionaries in the Christian tradition could not accept. Nor that the underlying self-organizing center which advises us was associated with soul wandering in a recurring consciousness reincarnated as an ancestor, an inner person who is born in every human being again and again, with its own unique relation to this source that unites all opposites, and has done so through all time.
To sum it up, what we are going through is not just names of objects, but attributes of our living experiences.

At some point on our life’s path, the psychic innocence of Rádien Niejta must meet the experience and maturity of Máttaráhkká. They must collide in order for our psychic experiences to be realized, develop and grow. So that a balance between innocent curiosity and discovery can be integrated with maturity, and form a cohesive sense of security and wholeness. It is with them we transcend practical life and find something deeper within ourselves where we explore our relationship with innocence, growth, and wisdom altogether, encompassing the duality, and making a shift from the youthful innocence of Rádien Niejta to a more complex and authentic maturity in the cultural expression of Máttaráhkká, where they coexist within us without shame as they interact with each other. They are offering us a pathway to a more cohesive and integrated self-awareness. Where living experience and self-reflecting awareness highlights the many different aspects of their duality at work in our personality. They guide us towards a different understanding of the risks and vulnerabilities inherent in it as we dare to face and explore their meaning for us and we accompany them in our relationship with them in our life. Rádien Niejta is in this sense our own personally experienced part of that wholeness Máttaráhkká relates us to and we impatiently embody as her presence in everything, everywhere. There is of course a resemblance here with the Greek story of Demeter and her daughter. But in sami, Persephone more likely corresponds to the frightening part of a duality with Jahbmeáhkká as the dark undeveloped mother of the underworld. And the cultural mother of embodied psychic maturity, the experience of wholeness in Máttaráhkká, her opposite. Demeters daughter in turn also appears in Sami as a duality in comparison with the Greek story. In her immature state as Saivo Niejta, she has no real individuality, and as Rádien Niejta she is the innocent evolving explorer of psychic life, but they both act alternately on our experiences as we embody the emotional impressions they make on us. If we do not pay attention to their influence, it will create a frustrating psychic deficit within us whose immaturity only intellectualizes our inner reality without confronting us with the necessary experience its content also makes available to us in our relationships with others, regardless of whether we are male or female. Their integral relationship to all that we relate to conveys a heightened sense of closeness that they create for us between them. But both our inner person, Rádiengiedte, and his counterpart/sister Rádien Niejta will also in open resistance turn into rebels as long as Máttaráhkká and Máderáhttje are confused with our physical parents.

Everything that exists is in an embodiment of something else of which we are also a part, and everything in it is coordinated and ordered by an inner self-organizing center that unites all opposites everywhere it is. This source of objective otherness is the guiding principle of all embodiment, and with which everything interacts, in all of us us all the time. In order for us to be able to connect to the content it conveys in the psychic vessels that arise in our relationships with it, we simultaneously participate in it together with its origin. It creates both a physical and psychic belonging to everything around us when this embodiment of its center arises. We receive instructions that apply not only to ourselves but often also connect us to similar experiences in others and their relationship to all its occurrences in everything everywhere as in a sense of a greater whole. Sometimes we also get them in signs. In events, where its instructions to us coincide with its self-organizing and ordering principle outside of us, in the embodiment which nature constitutes in its physical totality. We then discover that we have a psychological make-up whose composition also acts upon us in parts of its larger context, whose center is conveyed to us as something that pervades everything, and guides us from there, and which acts upon us as the embodied nature we experienced as the whole in which all existence cooperates. We encounter it as something which is a within, but far greater than us also as something without. Relying on one’s own internal order and unifying center of opposites, this means that we relate to and learn from its source if we are able to embody it as we interact with our experiences of it directly, with the information we receive, without confusing it with our learned intellectual knowledge and instead act on our impressions in psychic reflection and a reconciling sense of union with them.

As it works on us from within, I couldn’t resist mixing two different traditions with similar experiences together because I thought mine was like the two in one. Both also require something beyond our rational logic and aim for something deeper within both ourselves and the nature we share with everything around us. One of them formulated in words. The other purely from experience. As we realize them in people, objects and ideas around us, they both, in this sense also make us animistic.
The animating causes, fields, and principles of nature where once Rádienáhttje in Sami psychic life. This reflection also referred to Rádienáhkká as the soul of the universe, with Saivo Niejta as her unknown individual potential, and Rádien Niejta her evolving individual essence. Rádienáhttje conceptualized the universal spirit present everywhere, in everything and everyone, all the time. He is also the Universal Principle that is eternal, indestructible, without form, and all-pervasive. It is Rádienáhttje in the form of nature’s laws and principles that operate in the background to regulate, guide, and direct change, evolution, cause, and effect. It is Rádienáhkká, in the Sami concept of existence, that breathes life into matter. Who includes all the cognitive, moral, psychological, emotional, sensorial and physical aspects of reality in one original or primary substance. The absolute embodiment of all there is that all individual vessels consist of as its psychic essence, while Rádienáhttje is the source and center from which all consciousness emerge, and the one that creates oneness in all life forms as the individual Self, and as Raediengiedte in all of humanity, who is the essence of the supreme Self Rádienáhttje. Each individual self, or Raediengiedte is a potential of Rádienáhttje according to the old Sami mindset. It is by Rádienáhttje why the universe operates, is dynamic and evolves, as against being static. Which is what happens to our mind when we do not return back to our childhood from adulthood with a matured being. It only remains as a fragile reference to the individual Self by the ego because of its binding karmic limitations, until such time as those limitations are removed and we find our path beyond Máderáhttje and Máttaráhkká. This individual realisation, and the union of Rádienáhttje and Rádienáhkká represented the ultimate point of this timeless path of spiritual development. Where nature and mind are considered to be one regardless of how we prefer to reference our experience of them. It is here that they are overlapped by words which distort them if we abandon our primordial experiences for their concretizations.

It is easy to feel out of alignment with our current society in the world it relates to when our inner cultural parents are no longer expressed in the meaning they have for our inner person, and their relationship to a greater sense of context and inner sentence. It is more the rule than the exception that our parents also inherited their absence of them from a long line of ancestors before them. Which means that instead of transferring the relationship to them, they transfer their absence in the form of the self-absorption that identification with them entails. The confirmation they seek from them instead becomes a constant repetition of their function as it appears between them and themselves. Of fathers in the form of supercilious and abstract formulations representing psychic relations without the necessary personal experiences of them. Of mothers in the form of constant personal embodiments, and the creation of psychic vessels everywhere, without the necessary release from concrete, material existence. Through these lessons we will not find the needed relationship we must have with our cultural parents beyond the physical influence our biological parents have on us when we are young. The bad thing about it is that we end up in a transitionless state of psychic abstractions and in an alienated materialistic in-between without any genuine communication with our inner person and its interaction with the embodied reality to which our cultural parents lead us. Together they create a personal union of opposites within us, and they form our psychic, or Sáivu family, that has a significant inter-human and social function to us. Something no idea of a society, or its morality can replace without psychic consequences, because this constitutes the underlying and interactive experience of people and their most fundamental relationship to each other. I know of no others who better represent them as examples than the Sami’s Máttaráhkká and Máderáhttje. And none whose absence creates a similar inner disorientation. But I am sure that they exist and work in the same way under other names for others as well.

Conflicts, or its opposite, inseparability, have never been about anything else than the relationship between the structure of our psychic background, its living interaction with us, and the abstract representations that formulates them in different social contexts. It is about an order of a structural content and its embodied relation to life experiences in the form of emotional perceptions and thoughts, which through psychic reflection are transformed into a transferable visual language which inspire us to action. Where we often almost as a rule dramatize the conflict we have within us in the life outside of us. Conflict and its most destructive collective consequence, war, is such an external representation of someone’s, a group of people or a society’s perception of a common inseparable content and an individuals dramatic staging of it. But it also works as a separation from its influence. Because a collective’s visual representation of an individual psychic content replaces people’s own underlying structural psychic content, which will then represent a uniform version of how this relationship between them and their psychic background should be formulated. In this way we come to abandon our own inner persons intermediate role and its direct formulation of the transcendent wisdom function of our own life experiences. Of our psychic background and the interactive meaning it has for us as a reference in a visual and relational sense. We hand over both our relationship, its visual content, its meaning, and our interpretation of what this other center within us mediates of its content between us and ourselves to us to someone or something else. Having done this, we can no longer, without significant psychological distress, separate ourselves from the structural content with which we have replaced our own without also experiencing ourselves as separate from others and alienated, and later find our way back under intense psychological distress and cognitive renegotiation. We have lost our individual way of formulating our own life experiences in relation to the processes that already existed within us, behind our own psychic content in its own cultural context. This underlying structure acts on us as a kind of self-organizing order of our life experiences that also formulates our relationship to our personal reality, balancing and compensating us regularly in our relation to it and to our primordial sense of a wholeness. I perceive this as the interior of the world, as its living embodiment interacting with me. Which my inner person and my psychological background from its center perceives and arrange according to the structure that constantly shapes everything in a sense of a living context.

There is a Sami psychic entity that is the first thing we encounter when we get out into nature, into the forest, or out into the mountains. When we unwind, calm down, and relaxes. She is the one who appears to us when we get away from all the background noise, and get outside of other things. When it gets quiet and peaceful. She is the one who makes us relocate back to the connection we have between us and ourselves when things feel messy and heavy, and find our way back to what make us heal and to reconnect to our sense of a whole. To the great embodiment and to the objective center that is everywhere in the middle of every vessel that is created by it in relation to it in all there is around us. It is her calming influence on us that guides us aright. Without her there would be no noaidis. No Saivo, no mediors of psychic properties, or any kind of embodiment of an interpersonal connection to an objective transcendent center, or function of wisdom as opposed to knowledge between us. But what most people miss out on, or don’t understand is that if we don’t allow her to come to us, and give her admittance, she will instead become a hell of a torment. Full of opinions, contradictions and rumors swirling about, a psychic noise acting as one baseless incoherent mess. It may drive us crazy. It’s terrible. She will never be quiet. But she is also the one who teaches us how to interact with what is within that which we also perceive as a creative embodiment everywhere around us. In ourselves, in others, and offer us an approach to how we should respond to what it means to us. Allthough it may differ in the words we use between us to describe it, it is still the same embodied experience we encounter. She is the one who gently communicates it to us. How we should proceed. Who shows us how to listen to what it is within and between us. Which exposes our true commitment to the background we often confuse with words without any real personal content. It is she who makes us aware of both our own and others’ personal relationship to the interpretations we make of our common psychic content when we interact with them as objective psychic experiences together with others. She is the one who shows us the connection between us and ourselves, the embodiment of life, its inner center and self-regulating function that unites all opposites in an interpersonal sense, and its experiential similarity that we share as we relate to it, but also its individual independence from others in how we will express its content. When we ignore her, we become intrusive and unbearable to others because we are constantly interrupting the communication we, and others, must have between our inner person and the source to whom it mediates a connection with, both within us and outside of us in others. She is the one who gently shows how we should care for it, and she is referred to as gieddegeašgálgu.

I have always tried to find the vessel that is created for our psychic properties in my relationships with others with whom we alternately interact with simultaneously between us and others within ourselves. When such a vessel did not arose, there was no embodied relation to them, but I still remained there and participated in it dispite of that, and still had this connection between my inner person and the creative transcendent function that arises as a union of our opposites in the conversation we have there as our psychic reflection, and between the person within us and the function of the inner objective center. It is about our way of being towards others and towards life, its own inner teaching and not an attitude that we force people around us to confront and submit to. I learned early that this communication was not a given in my relations. But I found it natural to find one end of the opposites that revolve around our inner person to be complementary to those I found in others, so that an embodiment of the energy behind their various masks could have an outlet for us to interact with in the vessel we created for them. I learned a lot about our inner opposites and the energy they contained within us then. However, it took a long time to accept that others cannot, or will not, resume this conversation between us in our relationship to this objective source within us. What remained were mostly just references to collective thoughts and opinions with no personal connection to them, and this I felt was short-circuited because there was no embodied content behind them to relate to. Often also associated with a taste of bitterness, of missing out, or feel excluded if someone in there could not feel complicity because of the broken relationship they had between them and their inner person in its communication with it as a union of opposites. Because they will often accuse those around them of constantly satisfying their neglected needs for self-affirmation as they search for this type of embodiment of our psychic qualities. That provocation still occurs around me today, and its reality is most often an attempt to come to terms with the experience they have of not being in touch with their own inner person and its communication with it. So they feel compelled to disrupt or sever this connection between others in order for them to expel what they once abandoned within themselves. The compulsive aggressiveness of it often shocked me and broke my own communication with myself when I wasn’t aware of it. Which of course was the purpose of it. And it also developed a kind of constant awareness that kept me alert to its outbursts. It developed a kind of very destuctive self defensive function in me. Which turned into an obstacle to participate in my own communication with myself. Distorting it. These days it shows more of what is going on behind these eruptions for me, as its natural energy is to balance us and re-establish the relationship we must have with our creative transcendental function as a center of our inner life and as our sense of it as the greater whole in which we find ourselves.

I think all of us at some point have become diverted from the connection to our transcendent function out of pure self-preservation, and been forced to distance us from ourselves to adapt to the incapacious social norms and conventions of a public attitude both in our close family relationships, in groups we are related to, and in the society that surrounds us. To which moral consensus we have adapted and identified ourselves as a compromise for what its perfectionism threatened us with and exposed us to through the conflict it created between us and our inner person. Usually due to us being too young and innocent to deal with its influence on us. To counter this, we develop a sub-personality here, so that we can process the interruption this causes between us and ourselves in what we are exposed to and cannot come to terms with, or cannot recognize in ourselves and develop as part of us in our close relationships and in their silent unwritten rules. Which later on creates a distorted relationship between our inner person and the transcendent function that it conveys from its relation to our inner center. Something that causes us to create a kind of distorted psychopathological form of it. A grisly second part of us that form a silent relationship to what we cannot accept in ourselves or openly confirm as part of us. It prevents our inner person from interacting with our inner source as an experience of a intermediator to the unity we find in the sense of a wholeness that make us become self-observant and acknowledge the embodied content of our psychic reflection. This creates the type of psychopath we all carry within us. A compromise that arises as a consequence of a strict perfectionist public attitude and its references to psychic phenomena as merely material forms and values, and to the unspoken conventions of social behavior to which they relate. There is no inner world, no living set of relationships to a psychic context. Which then forces us to expel that within us that does not live up to our social requirements, and which we should never admit to publicly in order for us to gain access to various social contexts’, its bodies of opinions as the distorted vessels of unwritten rules they are, in spite of the fragile community and false security we sense in this kind of relations with others. This is a slow build-up that occurs in the tension between the conditioned images we have of reality and the psychic phenomena that lie behind them. We can also meet that sub-personality in the old Sami figure of Ruohtta who, when we have not restrained and nurtured our spontaneous impulses just to avoid having to face our compromises with ourselves, unleashes his pet wolf, which will then tear us apart. As long as we only see ourselves and our psychological needs through that sub-personality, we are struggling with the moral conflict that arises between us and ourselves in relation to the self-ordering and transcendent center of the mind that appears as an independent voice of psychic self-reflection, giving us the directions we need to feel whole and get involved as part of life in a deeper sense.

Throughout my life I have experienced an absence in relation to people around me between our presence and its relation to the psychic vessels we find ourselves in and to our inner person in its relation to the transpersonal source and its creative center. Because that has always been confused with the collective, or group mind, and when I tried I always felt cornered. I felt separated from myself. Something that I have never experienced in nature or together with animals. I trusted the psychic properties there that I dependent on, and constantly interacted with in all my relationships more. The reconciliation between them has always been accomplished there by my inner person who is also the person that nature herself seems to wants me to be, in all my relationships. It is these parties that formulates the conversation I have between myself and the vessels that are created for us in an embodied sense as a union between us and ourselves to manifest our inner objective source also in an external sense as part of the communication we have in relation to someone, or something else, in a kind of inverse relationship that also appears between them, and to that within, they experience between them and themselves. The content of the vessels that are created for us is what creates the communication that follows between us, and with others in relation to this objective unknown third-party source as an interpersonal function that we experience as an unknown third, and as something that we simultaneously interpret together and translate based on our personal conditions. This objective source’s intervention and guidance interacts with all the vessels that are created simultaneously and works as the androgynous source of a whole, and as the personality we make of it as a duality in which everything that exists is also included if we do not separate them and this then appears as a transcendental psychic wholeness, and most importantly, as something that is consciously experienced as separate from the one-sided perception that is incessantly referred to as the existing body of consciousness as mere references without a a sense of any personal context, instead of functioning as our personal relation to an inner mediator, and the creative guidance that the transcendent intervention it is in relation to each created vessel. As it independently acts between all living things. To people, animals, plants or insects alike, and in our relationship to nature as the great grandmother vesselmaker of them all that we are part of. The old Sámi conceptualization of this source is in the connection that arises between the content of that which is created by the transcendent function, the function of wisdom, as Rádienáhttje, and the embodiment of that which is the great vessel containing all other vessels, created by Rádienáhkká. But in our undeveloped relationships with them, they are usually only experienced as one. There is no conscious interacting with the two parts of our personality, and the outer reflection of them as an inner fact. In addition, they are natural forces and independent psychic properties that act on us in a similar way and sometimes also together with others. However, this interpersonal psychic space can only be formulated in our consciousness under conditions where we can in a genuine and humane way withhold the energy that arises between us and ourselves in the psychic vessel we create together with others. Otherwise, we just end up identifying with the patterns of opposites that, behind their masks, are in constant orbit around our inner person.

Compassion is the steady gentle warmth that between our opposites and extremes constantly creates a transformation out of their friction. It creates all our psychic vessels as from an inner maternal feeling all around us. Compassion is also what allows us to relate to it in everything around us and nurture them as they arise there. That is what the primordial being of the Sami Máttaráhkká means to us as a cultural interpersonal sense of a genuine community. She creates belonging everywhere, between all the vessels she creates. When her gentle flame fades or ceases, we end up in Jáhbmeaimo’s unborn non-world of possibilities, of transformation and maybe’s, without any genuine participation in life itself. That is the other side, or what the dark absence of compassion means to the human being within us. It is about being able to apply the original meaning she has for us in the psychic space from which she operates in our lives. Self-compassion means we are attending some vessel created for us, not that we are rejecting other’s. Or being rejected by them. Vessels is her gift to us. Hostility on the other hand, comes from when we do not acknowledge Her, and its presence and defend ourselves from our participation in it and what it wants to show us.

When we allow our inner person access to us while opening ourselves to his other irrational and uncivilized half, we will discover the absolute relationship that side of him has with nature, and the living identification he has with everything in it when it communicates itself as a spiritual vessel in all its relationships. For that half of him it means to be a part of all that is, as forces of the same kind as he is made of. But his opposite, the part of him which acts as the messenger of our inner self-regulating center, and which unites all opposites, is that which will bring them together independently of time in an external bodily sense. They turn into our personal whole, a collection of impressions we have of the ordering source acting on our inner messenger. Expressed and lived by the exalted other. The difference between them is their impact on us. One of them is completely related to nature itself, and is a complete inclusion of it and on the same basic moral terms. The other is entirely connected with the timeless origin of psychic life, and with the recurring and emergent representation it evokes in everything and which is constantly modified and conditioned by time but which at the same time exists entirely unaffected, and independently of its repetition and diversity. The animistic qualities we attribute to shamans in their dealings with our personal psychic layers are thus intertwined with the quest for enlightenment we find in Buddhist monks. The path to enlightenment in this way forces us to also go through, and become united with our embodied nature if it is going to be able to become a vessel for our path towards the greater whole. Both express deep compassion for all life as bodily vessels and soul migration as the recurrence of the enduring psychic qualities of the personality beyond the surface of the ego, but in two different ways. But for both, the self-organizing totality of our inner center is the moral guide that shows us the way, whether seen as a psychic abstraction or as the underlying force within which we are and to which we have a dependent relationship, as to a conscious biological self-regulating center of the world seen as a single ecosystem all life is subordinated to and governed by. To me they appear as the same inner source of a larger whole, although viewed from two different perspectives.

There is a threshold within us. When we step over it, we stop seeing ourselves only through time, but we begin to see ourselves also through space. We begin to be influenced by, and attribute psychic impressions as something that also appears with characteristics we otherwise only impute to bodily phenomena. Our inner person now also turns our vision into our non-material larger psychologically perceived whole. An omnipresent space in which our inner person acts as our messenger, along with his raw and impulsive second nature as his irrational uncivilized and impulsive twin. Which constantly challenge our personal psychic balance between them. And in this space we also interact with psychic phenomena in the same way as we do the material world. We begin to see bodily and material properties in an underlying way, and begin to treat non-material psychic phenomena as if they affected us and had the same influence on us as any other material external object, and that we begin to perceive qualities that affect us also as separate from the corporeal, and as something that goes beyond that in a psychic sense where we begin to function as vessels for it, which embody our inner person as our participation in it. Also, we suddenly become aware that we have to change our language and the way we express ourselves in order to also be able to convey the emerging way in which we now see the world around us. However, people around us also struggles, and often try to suppress the intrusiveness that arises by our inner person and above all his second Nature, in their attempts to make us not to pay attention to the influence they have on them. What we fail to recognise then is that our inner person and his still uncivilized and neglected impulsive advesary in his unbalanced relationstip to us, his irrationality, trickery, and evasive way of constantly thwarting the feeling of being present in a sincere, personal and participatory way in our psychic space, depends entirely on us. In recognizing our relation to both of them. Often in open conflict where one of the two is placed outside of us in some form. This is what we call life. Where there is always something else in a constant squabbling within us as an excuse for not accepting any participation in it, even though we are constantly part of it, interacting with them. In this way, it always turns into an argument of opposites between them within us, which we then transfer either as one or the other to people around us. Which makes us personally, as groups, or entire nations psychologically constipated. But behind it all is another voice, the voice of the inner center pushing us out of this, and into another kind of a purpose, and with its own self-regulating unity of opposites. Where we can become individual vessels separate from others in our own personal way and in relation to the greater self-organising whole that arises from the world of within that we constantly interact with together with them. Which is not possible until we have reconciled ourselves with the neglected second nature of our inner person.

Of all those qualities that exert their influence and surround the source of our inner wholeness, some are at the same time also qualities that belongs to the companion of our inner person. The crazy impulsive and irrational other half and adversary, and the one that unites us with nature and travels through all psychic layers between the personal whole and its context in the greater unity it is part of between the earth and the sky. He is the one who leads us toward the greater self-organizing and ordering whole as our own personal part of the source of which all things are a part, and which unites all opposites. It doesn’t matter how much we toss and turn between his various opposing qualities, it is still the spark of the energy coming from the greater whole that formulates an image of itself in our consciousness as our personal whole that is our guide. It is the one that causes our inner potentiality to grow as we are constantly driven by its energy to connect with its timeless interpersonal origin, which is the singularity from which everything comes. A singularity within us that we simultaneously find ourselves being part of as the center of a psychic totality in its final state of being understood as matter in a metaphorical sense, with cosmos as its background. But both our inner person and his unruly sibling taken together, is about balance, not about a devil of some kind, whatever that is, be it in me or in others. If we exaggerate our rational side, we become corrective and bloody boring, and if we exaggerate our impulsiveness, we become reckless and incoherent. Still I think our relation to them is the moral battle we must follow to its conclusion within us. On our own, in the space of our oneness, and its center of a greater evolving singularity.

There is a knowledge that we cannot discuss until we have opened ourselves to it because it arises out of our relationship to the person within us. To its relationship to others and to life itself. And we learn about it by being initiated into it in a terrifying and overwhelming way. Because it basically restores our original cognitive ability. At some point in our lives we are suddenly faced with this and the journey begins. When that happens, all of our different personas, or masks that we have used for the inner characters we once identified with, now become significant in how they have been used in the past and in their overall purpose of making us trust the inner psychic self-regulation center that we experience in a sense of a spontaneous guidance. Which helps us navigate between all the contradictions that arise between us and ourselves in the relationship we have between our inner person and our immediate personal surroundings. In this way we share our origins with people of all ages in their acquisition of a structure in our inner psychic life. We become as “primitive” as them, even if it happens based on different conditions related to time. The characters behind the masks balance us as we are forced to act as their proxies, and on their behalf behind the masks we identify with, and confuse our inner person with their characteristics. In that way they educate us and force us into a renewed relationship with that inner source that exists within us and which at the same time also unites all opposites when it acts as our inner person’s guide. The union it constitutes is the underlying unifying principle which also creates the psychic atmosphere which our relationship to it also characterizes as the spirit of our time. Because even if it is suppressed, it always remains as the inner personal spark which is the light of our consciousness in its relation to the self-preservation principle which permeates our entire existence, simultaneously also in our relationship to the earth in an ordering physical and psychological sense. It is ever-present in the sense of the psychic wholeness we feel in our personal experience as part of the greater totality we are in in its relation to the world as soul. This experience of an inner and outer greater wholeness arises from the encounter we have in the self-observant trials we encounter in a number of different challenging female sub-characters on our way to becoming receptive psychic vessels that can embody our individual psyche also in an outer worldly sense, and then through these trials come to terms with the underlying energy which their various masks force us to face within ourselves. But they also act on us as psychic properties we interact with in the world we experience as from within this wholeness, or its soul, through which we can experience the underlying psychic patterns it creates in us as smaller individual parts of a significantly larger interpersonal whole. The world’s self-regulating ecosystem is in turn the center of the soul of the world we perceive ourselves in as parts of the natural world. And any interaction between the species in it has a direct effect on this soul of the species themselves and everything in it. Here the wind, the sun, the oceans, lakes and streams, the moon and the stars in the night sky, have their own characters, and masked behavior, as purposes and living opposites to the inner order of this whole. Therefore, our cosmos may also bear an reflection of its creational forces in our minds. The psychic forces behind our masks direct the same orbital pull around our inner core as the planets do in their orbits around the sun. And as such is something both our outer senses and their relationship to our inner source interact with as we alternately view our inner psychic energies in relation to our solar system, into which we have transferred ourselves over several millennia. Which in turn brings a deep sense of being part of nature and all its characters in an embodied way. I imagine that all the masks we use are our masked needs for inner knowledge and psychic balance, what we evolve from by our connection to this source in a psychic sense. Something the human within us has had access to in various forms since time immemorial. The masks are its psychic teachers and guides, whose significance has been lost in the rational materialism of today. But they have never disappeared. Their characters constantly continue to animate our relationships between us and the world without us realizing their real underlying purpose and meaning anymore. They remain within us as symptoms, and as masks for qualities we use but whose real meaning as figures for inner knowledge has fallen into oblivion. Which then confuses the relationship we have to our within with the relationship we have to that which also is its without.

As I process my inner pictorial world and its relation to my inner person, and our conceptualization of psychic life in my encounter with his environment, which in turn is surrounded in the same way by the unimaginable scope of the greater psychic world where everything exists simultaneously as separate participants in a timeless scope, where all is contained in all and everything originates from in relation to the same inner self-organizing center in its bifurcated personal and collective form. I am led to its source by the balance that occurs between us and the irrational impulsive side of our inner person. The one who is our inciting dark twin. But to journey with our own part in that larger psychic sphere without constantly being swallowed up by it through the insensible interference of others, that is quite another thing, because most people are completely unaware that their existence is only a minor individual part of many others that together form the content of a constantly renewing and creative experience far greater than ours in its own independent psychic space.

Alternatively, I also like to refer to this in a technical sense, where everything that we experience psychically before it is formulated and materialized in a linguistic relation, first appears as values in a subset consisting of attractors in the phase space of a psychic structure where the psyche over time tends to be limited to different individual variations of its attractors and the initial values and states of its structure. At this point they are experienced in identification with the psyche’s own inner dynamics, which means that we cannot leave them. In each individual attractor in this overall phase space, we go through its various states of individual conditions until, by formulating them into patterns of our experiences, we are led to a conceptualization of the attractors themselves as the ones that drew us into their phase space in the first place. It is only after this that we are able to conceptually formulate the overall influence this has on our original and unknowable psychic structure. And in the way that we personally find it most consistent in psychic reflection with our own experiences.

There is a wonderful approach to our relationship with the infinity of the night sky and the influence of our nearest planets on our lives. In the inner conceptual thinking of Australian Aborigines, shooting stars are the cosmic spark that exists in everything, and are the energy that permeates all life in all its forms. When it hits the earth, it infuses it with that energy. Which then creates all forms out of the earth it entered. Every soul and our psychological beings. And if we see the sun as the light of the ego that creates consciousness out of the cosmic background with which we formulate the world using words, we move beyond it, to its great sparkling starry sky. This means that we become able to shift our focus to where we can look in from the outside of the limitations of our consciousness and allow ourselves to be absorbed by a cosmos in creative interaction with any singular constellation of stars and planets, and to a background source of influence on our psychic life that fills our interior with energy as we look out into the timeless space we have above our heads. From this perspective we follow the sun of our consciousness that descends each night into its vast unknown darkness, as it then rise again each morning before our eyes. And every time we name what arises in this meeting, this unknown interior becomes something that we constantly transform into the recurring and known world we enter again each morning. We are made of it and we embody the energies we are imbued with as it also are transferred to us by the nurishment we need and we provide it with. Life is energy, and the psychic energy we follow whose forces guide us whether we formulate them or not, and regardless of how we choose to formulate them, they still choose us through our inner life when we allow ourselves to interact with it in a way which also makes us transcend pure reason, and its one-sidedness and destructive influence on our inner being. We all need to spend much more time alone in ourselves to be able to consider it as something in others as well as in everything around us too without constantly placing ourselves in others because we have not yet found our own psychic configuration which is the personal constellation of how it interacts with us in a composite way. I am not saying that we should change our thinking to that of the Aboriginal world of thought, but what I am saying is that the timelessness we experience and feel within us is also the night sky we see ourselves in that has opened our inner person to what we have formulated for it historically in what we call our time, wherever we are in it. Aboriginal or not. It is still there as something independent of us, and whether we call it dreamtime, psyche or describe it through theoretical physics and astronomy, or the symbolic geometry of our interior life.

Because quote, ”the Western understanding of the cosmic order, discovering a non-empirical realm of the universe that doesn’t consist of material things but of forms. These forms are real, even though they are invisible, because they have the potential to appear in the empirical world and act in it.” Professor Lothar Schäfer from his paper, Carl Gustav Jung, Quantum Physics and the Spiritual Mind: A Mystical Vision of the Twenty-First Century. Read it here >>

It is indeed the source of the mystery that man has sought in many different forms and cultures, in this union of all opposites, its guiding principle and wholeness which seems to formulate itself from the same infinite psychic experience that we have tried to translate into language as long as man has existed. Where affect and irrationality in contrast to rationality and control in an self-observing way is our long and arduous journey to the “field of offerings”.

Based on a dream I had, something has been going on for many years that, through that dream, very much mimicked the myth of Osiris. For as long as I can remember I have been filled with the sparkling vastness of the night sky as something I simultaneously experience within me. But also the deep inner physical and embodied communion I feel with nature, with earth, and the self-organized flow that guides me as their primordial androgynous underlying source of energy that in itself unites all opposites. Out of this my person was created and awakened within me, only to be torn apart and split into numerous conflicting pieces scattered far and wide by his belligerent and chaotic inner brother. But something within me and the one I always turned to in my inner conversation and saw as my inner person’s partner, has constantly brought together all the widely separated parts of me and put my inner person back together. The totality that all these separate events created has simultaneously also shaped events in my life because they have been the influence that has constantly existed within me as the underlying journey I make there. By being forced to descend into their underworld, and walk through the anguish and intense trials that follow as it feels like being emotionally devoured and chewed up, and then balanced and weighed against a sincerity and authenticity that must never be outweigh by the feelings I carry with me there, I then wake up to a world where this dream and my life, although experienced as separate, are one and the same, as my dream is a composite image of my dual experiences of being in both.
Strangely enough, the old Sami conceptual experience of our inner reality is more related to the original perception we have of our inner parent couple, and of our ancestors through the people around us and our interaction with the nature we are a part of in our experiences of the descent into the psychic realm of life.
This dream points to something even deeper within me that operates on a more abstract psychic level than that, affecting me in my existence in a more independent and indirect way by imagination.

We don’t just live in our mental representations of our digital selves, we confuse our inner person with it in its projected environment and begin to act as if we were that digital copy of our self in its imaginary context. Whether it’s an ideological one, or one we use in a gaming environment, or a version of it we use in social media or we just use to variously influence others to relate to us in a certain premeditated way. Either way, we then lose the inner psychic context which is the natural environment of our inner person. And in our physical life we lose the closeness and interaction we need to be able to experience it in the real context it has in everything around us. As a world inside the world. In that sense, our inner person is not different from who we physically believe us to be when we have not yet learned to consciously distinguish them as we experience them. If we cannot embody it, we force both ourselves and others to act in a way that is consistent with the ideas we have about the mental or digital environment we put it in. We make our own inner person and that of others one and the same thing in the mental atmosphere we put them in, and at the same time as we do this, how we perceive the concrete reality we share with others becomes distorted as we embed the digital representation we have of our mental self in the external imaginal reality without us even being aware that we are doing it. We fully immerse ourselves mentally in the digital personality with its thoughts, feelings and ideals that we have invented for ourselves as our connection to the world that differs a lot from the direct physical one in which we live. If we want to change our world to the better this is where we have to start. I believe that much of the hostility and resentment we create at all levels of our social environment consists of this misplacement of our inner person. Which then turns it into a disaffected piece of shit whose lack of integrity becomes the dark reality we then impose on everything around us. Regardless of whether it is about close relationships, work relationships, cultural differences or the aggressiveness that occurs between countries. It is still an act performed by a single person, even if performed simultaneously with others.

Our current cognitive perception of what it really is that constitutes our distorted relationship to the world in and around us is probably that we force intuition to function as sensation. Because in our collective social contexts, it’s about learning to come to terms with, and agreeing that intuition should function as an apostle for society’s unspoken conventions where feeling and above all intuition is devalued to be recognized as subordinate, and as a disturbing noise in their relationship to sensation and thought. Let alone that feeling or intuition may be the natural cognitive functions we are actually born with and possess. They will nevertheless be disfavored and even devalued, with the result that our innate cognitive disposition will be distorted when we try to turn it into functioning as sensation, or into thinking, by trying to force them to act as the preferred modes that is used by our social environment to relate to our world from within. But regardless of this, we will still own these features, or ways of interpreting our experiences. Sensation tells us that something is, it serves as our reference to our ideas, conceptions, impressions, impulses and instincts. The thought speaks of what they are. Do they come from the within of the without and from our relationship to independent psychic factors, or do they belong to the concrete, tangible physical reality. They are still going to affect us in the same way. The feeling function judges the value of them according to its intensity. If we have to defend ourselves against its overwhelning intensity or let it show us the way. Whereas intuition tells us what the actual content of our sensations consists of. In the end, it is about the fact that everything originally arises in the psychic flow from one and the same immeasurable source. And how we interpret what it contains is determined by how our ego makes this possible for us. Myers Briggs and other test like it in this sense, as I have met them, is a blunt tool when it is used as a personality test, since our personality also relates to something that is timelessly repeated in man, and infinitely greater than any of the functions the ego uses to interpret and assimilate its content. This, of course, is also my innate way of relating and observing the collective consciousness from the outside, which my superego wants to articulate to me from within it as a desirable way to function by suppressing what my genuine emotions and independent psychological properties are and emerge from. Unless they clearly favor its numbing conventionality, and so long as our ability to grasp the relationship between us and the abstract psychic beings that involve our life in theirs does not call into question the status of the collective and its superego.

Our maternal attractor or archetype is a vessel, something that cares for and support the person we have within us, while our paternal attractor conveys the separation from the embodied and concrete to him, which then transforms the influence its energies have in all our relationships into abstract psychic representations. The phase space of them both contains several personal and unique states that must be experienced separately and lived through personally before we can face them as something we can collectively relate to as an psychologically independent influence on us. This is where the Sami Máttaráhkká and Máderáhttje as an example, or any of their counterparts, come in as important cultural mediators of the inner person’s relationship to the various psychic layers he alternates between as we follow him within us. When these parental attractors are recognized in themselves, not making others’ interactions with them our own, we can follow him independently, in our own way without others being involved or interfering in the chains of events in which we become participants when we follow him. But our knowledge of their meaning to us, and to our sense of genuine care and compassion for both our person within us and others, is in a terribly disintegrated and distorted psychological state today.

When we begin to listen to our relationship with our inner person, we discover that he is a composite personality consisting of several opposing qualities that together form different phases in our growing relationship with him because it is he who mediates our relationship to the psychic world that he conveys to us from its center. He appears there as both a saint and villain, as a martyr and a savior, when he is not also exerting his influence on us with jokes and impulsive tricks, or as a haughty omniscient apostle of society’s unspoken conventions. It is with these characteristics that we are then confronted with the one who is his counterpart in the psychic reality to which they belong. She meets him here with her psychic perception, who perceives the differences in the conditions that this splitting and fragmentation of existence creates. Which will make him question both his martyrdom, his savior role and his saintly role, and the feeling of being a villain, an apostate or a fraud. But also his jocular gaiety and arrogant haughtiness. She does this with her implicit demand to face all these constant irrational inner shifts no matter how intense with courage and absolute sincerity. This is where our interior becomes a vessel for him. His integrity and support. Where our inner being is formulated together with the solicitude of the great mother on several different levels within a larger more unified psychic structure where all its inner independent figures together form the greater whole that aims to guide our inner person on his way to it, and get through the trials that we are faced with in order to take advantage of the lessons we learn with him along the way.

We carry all the different states of the great mother within us, who simultaneously appear on several different levels. On a fundamental level, we see no difference between her and our needs for closeness and security as a vessel for our inner person, with those she represents herself to with us. She also acts as the unpleasant dark background that we can sense in our early relationships. Or when they have stagnated and become practical compromises that suffocate our inner person, either in our professional or private life, or in both. At a higher level of psychic reflection, we see her as something separate from others that surrounds us and embodies the entire inner reality we experience with our inner person at its center as the mediator of our interpersonal connections. Here she also appears in the form of a carrier of our cultural relations in the sense of the psychic space that make sure to safely and considerately pay attention to the inner person also in others. But she also affects us at her highest psychic level where she conveys the insight that causes us to transcend the limitations of pure reason. When we enter her realm, we experience it as pure nature. She appears to us as nature itself, whose psychic space is experienced with our inner person in that which all potential forms of life consist of, and of which we are a part in a multi-leveled, embodied and constantly recurring sense as our mind’s own built-in learning process. In its constant rebirths, in all the different abstract living forms of life which undergo the underlying transformation that timelessly repeats itself to our reality. There is a wonderful description of her in Sami tradition when she ends up in urban environments. Outside of them, in their outskirts, her presence is perceived as a wise helping figure when we are having a hard time in relation to our inner person. But in populated areas she is seen as an intrusive and disturbing gossipmonger and blabbermouth!
But before we get to her, we must endure the trials that confront us as we find ourselves in the center of her cultural personality. We have to face some of the traits separated from her that have been passed on to her daughters, and experience the dichotomy it means to sense the moods of that psychic space that surrounds us is something that also emerges from within ourselves, and respect the expressions we are confronted with in it as if it too exist independently of us. And finally meet the feminine character that forces us to unconditionally face that irrationality we dare not express of them in ourselves. If we don’t, she will make our vulnerability vindictive and defensive, and even make us turn against ourselves and destroy us. If we just wave it all away and their presence is not consciously confirmed by us, they act as seducers and psychic tormentors corresponding to what the meaning of the Latin term succubus refers to as a composite experience. Its invisible influence and the intense anguish that results from it. Which all men in their adolescence have experienced. But few have realized as a psychic reality.

When we encounter the saints of the superego, within us or in others, there is a great risk that the person within us is short-circuited in its connection to the content that constitutes the source of its main relationship. We risk ending up in a kind of eternal trickery to its influence on us, and turn us into constant wisecrackers to its supercilious attitude together with an impulsive cunningness as a defense of the psychic integrity of our psychic person, if we slavishly conform to a society’s unspoken conventions. Where instead of relating to others in a genuine way, we end up in a relationship in which we create martyrs of ourselves in our relation to having our own emotional experiences, while we at the same time try to save others from their’s as saviors when we identify with their martyrdom as our own. Our imperious attitude will make ourselves saints which constantly seek out and provokes others to be villains. We identify our own personal psychic content with that of others instead of the influence that is derived from our objective psychic properties, and we force others to bear it like martyrs for us. In this way, the demands of the superego may turn us into constant jokers, or to adopt an attitude of being impregnable wiseacres that sacredly ally us with the commands of the superego that we then transfer onto others, that is, the total devotion we force ourselves to have to the inadequate connection that the collective consciousness has in its relationship to our inner person, so that it does not break the fragile vessel it represents to us and to people around us.
Just listen to how we treat each other in our own relationships. In our own society. Its relation to other countries and to our native cultures. We constantly push each other to become saints or villains. This is also the essence of all media. All in relation to that which relies solely on the superego, our tacit agreements with it and its commandments. We sacrifice what feels genuine and true within us and try to save others from their misdeeds so that they don’t have to see what they are doing as long as we can maintain a blind eye to our own role in it. We become its collaborators and peers in our sanctimonious attitude and arrogance towards the suffering of individual people. In this way, we can have our saintly relationship with the collective undisturbed and instead make others look bad in our own standoffish insensity, and then blame our own need to break the superego’s influence on us on others, while forcing them to play the role of the opposite of our saintly attitude. Have we not all been brought to earth, and reminded of this at some time or another in our personal relationships when we have become too rational and academically or politically haughty instead of maintaining our basic inner humans involvement in the collective consciousness, and the world as psyche or soul.

When we fail to be vessels for our inner person embodied by Rádienáhkká, who is the one who is the prime cause for our inner person to be reborn by Máttaráhkká, that also transforms and transcend pure reason. We are not initiated by Máderáhttje into the inner self-organizing principle of life, there is no distinction made between them. The source of energy found in all there is of Rádienáhttje, and all its concrete connections to the corporeal that emerges from him as the one who unites all opposites in the psychic space we turn to with the person within us. Traditionally conceptualized in the old Sami world by Raediengiedte in his relation to the world as form in the space of Rádienáhkká. Besides being both the messenger, a villain and a saint, a martyr and a savior when he is undeveloped, and the one who guides us in there, and the person within us we travel with in a world whose background consists entirely of our psyche, and the original psychic androgyny that is made conscious by us, as that which is within us, and which surrounds all that is.

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When we fail to be vessels for our inner person embodied by its psychic space, which is the prime cause for all rebirth and transformation, which transcends pure reason, then we are not initiated into the inner self-organizing source of life, the energy and its forms found in all there is, and in all its concrete connections to the corporeal that emerges as a union of all opposites in the psychic space we turn to with the person within us. He is a messenger, but in his undeveloped state he is also a fool and an imperious bonehead. A villain and a saint, a martyr and a savior, besides being the one who guides us there. He is the person within us that we travel with in a world whose background consists entirely of our psyche, we are together in the original psychic androgyny that is made conscious by us when we accompany him in what is within us and that surrounds us at all time, in all that is.

Thoughts and ideas are images that illustrate a given context, they are not opinions. Opinions identify us with selected parts of our collective body of knowledge and as such tend to exclude other perspectives and ideas even if they originate from the same primordial psychic experience. If we merely refer to ideas as something that exists in our collective consciousness, we are just confirming that it is there, pointing to its existence. The genuine connection we have to the psychic image is short-circuited and we are thrown out of it. It is cut short. There is simply no interaction between the image we refer to, and its origin as a psychic experience we share with others. Our perception of both our relationship to others and ourselves becomes distorted as our opinions, and their ties to a selection of collective ideals become what determines the conditions for how those relationships should look. Which ultimately also becomes what sets the standard for our behaviors. Not that we interact with an independent but common background experience with our inner person there.

I have thought for a long time how to be able to translate the psychic patterns of my life experiences and transform its forms into terms that make them sociably accessible not only to me when I experience them, but also make them useful when I try formulate what it is that invoke them when I speak to others. Through a series of events seemingly independent of each other, I stumbled over the description of attractors. And if I use the mathematical field of dynamical systems and my mind as such a system, and the definition of attractors with jungian archetypes interchangeably, and merge that with the old Sami conceptualization of the world, I think I come very close to this. I am not saying that the psyche is applied mathematics, but what I am saying is that mathematics may well produce a kind of theoretical image that attempts to represent some of the psychic processes that go on in relation to our cultural conceptions of them within a person who is more of a thinking person I am. I am just connecting to the image here.
An attractor in this archetypal sense is as I now understand them within the experience of my own mind, a subset of a psychic structure’s phase space that the psyche over time tends to be limited to for certain individual variations of this structure’s initial values and states, and which the psyche’s own internal dynamics means that it cannot leave. In the attractors phase space we are going through the different states of an attractor until we, by the patterns of our experiences, are lead to a conceptualization of the attractor itself that pulls us in to its phace space. When I speak of Máderáhttje or Máttaráhkkáh, or Rádienáhttje and Rádienáhkká , Saints or villains, martyrs or saviors, I speak of them as the conceptualization of attractors and the different states our experiences are building up within us as our psychic maturization, and how we are closing in on a specific attractor as an aggregate of all of its personal states together with its own internal conceptual formulation. Sáráhkká, Juoksáhkká and Uksáhkká also represent states within their own phase spaces as attractors in themselves which lead to the experience of something greater than the states of their own attractors, and to the non-material psychic reality of Sáivu. Máttaráhkká and Máderáhttje serve here as initiators or guides to the primordial causes consisting only of energy and form, which we embody as psychic representations that unite the intellectual with the imaginal in Rádienáhttje and Rádienáhkká. But no matter how we describe them, what terminology we use, we do it from different angles, and from different states of the subset of a psychic strúcture, and in the phase space of an attractor whose different states are personally experienced. This means that we use the terms we find most appropriate when trying to explain similarities in what we perceive to be the same original experience. Regardless of whether it is a scientific or a cultural attempt to transform the concrete emotional connection to the body into less material and abstract forms of psychic images and representations of the mind.
I also believe that it is precisely here that we come to the realization that there is something that stands in opposition to the collective consciousness, of which our individual consciousness is only a part, and that its content originates not only in its opposite but it has arisen from something that we can only relate to with our direct experience of it. However we then choose to describe what that is. The strange thing about the scientific world in my opinion, is that it does not realize that it produces illustrations of psychic thought processes that are pictures of our psychic involvement with the world around us.

A child identifies with and is influenced by the psychological or physical experiences of others as if they were his own. It’s almost a definition of a child, and an experience we all share in our own way. An adult person embodies his own experiences and refers to them in words and abstract formulations that make them more psychically accessible in their individual and less material form independently of others. As long as we do not act like children, and confuse our relationship to the collective consciousness with that of others, then others will not have to be confronted with what we have to face of it in ourselves. Many difficulties and much suffering we encounter by our individual experiences of it originates from this confusion of where our own person ends and others begin. If we do not see and act on the basis of the limitation that our personal characteristics present, we are still children in relation to our psychic being, and others are forced to bear the relation we have to it as if it were theirs. Almost all personal disputes and suprapersonal wars between groups of people have their beginnings in this. For such people, neither Máderáhttje nor Máttaráhkkáh, or similar objective psychic properties like these in Sami, have any reality in their relationship to them or to other people. Functioning as attractors in a set of states against which an individual psychic structure develops in a culture. Their inner person is not yet present, or born, and cannot distinguish between what belongs to them and what belongs to others. They constitute some of the forms to which we are “pulled” as a result of a certain process and its influence on us in the psychic field of energy, experienced as the states or moods they create in it. That’s why it’s so destructive to think we can change others instead of going through the inner trials of changing ourselves. We only reinforce the righteousness of others in not doing it. We are just making them villains and ourselves saints in the service of the superego, and our saintly attitude makes us as big villains to them as they are to us. Acting as children, we are only instinctive lightning conductors for other people, for different social groupings, and the attitude of entire countries.

If we are not in touch with our inner person as an intermediary and reference to the embodiment of all that is with Máttaráhkkáh, then we are in Jahbmeáhkká’s world of all that is unborn because she is still confused with a motherhood in the form of a parent or in one or more physical persons, things or ideas. Of all that is potential and without psychic or physical form in that which have not yet come in to being. She is the dark nightside of Máttaráhkkáh where we suffer as martyrs or see ourselves as liberators and think we can help others from here with the help of the consciousness of the collective, from where we also identify with the superego without the relationship it must have with our inner beingness. We make ourselves saints and thereby force others down into Jáhbmeaimo and make them feel like guilty apostates. Here, this sense of inferiority or its grandiose identification with the superego is forced upon us, which will make us oscillate between trying to be saints or taking the role of villains, outside of any genuine interpersonal contexts. But we are stuck in Jáhbmeaimo, and this is a pre-reality. This is where we meet our inner parent couple, our inner person and our ancestors. All those who never got out of here, or just arrived here trying to move on. We cannot do what they have to do for themselves, but we can show them the way with our inner person if we do it ourselves. Our coming to terms with the dual nature of Máttaráhkkáh, and the opposites we are forced to deal with there may serve as their guide. Because without that, we will have to stay. But there are those who still can help us. We have psychic ancestors who have the knowledge and insight we lack. They are our inspiration while we are in Jáhbmeaimo, and will come to our aid. Their voices come in very handy in desperate times of need.

A couple of nights ago I followed my night ego down into his world where he showed me another companion of mine who I have kept at a distance for a long time to give me an opportunity to absorb the meaning of all his antics. Actually what he revealed to me was a pair of opposites where our scoundrel forms one end of two extremes. Our inner varmint and our inner saint. The saint is the adaptation we make to the morality that comes from the embodiment of the human being within us. Where we become vessels for its influence on us and our psychic reflection. The rascal is the one who is constantly on guard so that we do not become too one-sided and confuse the relationship to our saint with a society’s conventionalism and attitude to what the individual should accept in himself and not. If this becomes too restrictive and strained, the rascal appears who then draws attention to it for us. This pair of opposites was especially evident when I was young and their influence over me was instinctive. The power of their presence overwhelmed me and I could not yet resist them and develop my own relationship with them. Often it meant that I did something stupid which then, to avoid the shame and lack of responsibility that was required, identified myself with the saint to escape into a naive and holy innocence. The same thing happened if I encountered it in someone else. I just identified with them instinctively. Which may have hurt them or made them feel bad about themselves. Now I can clearly see them not only within me, but also as objective psychic figures operating within us all. Together they act as gatekeepers for me and lead me to those within me who collectively act as my inner cohesive psychic whole. Without them and my knowledge of their influence on me in our relationship to them I would just be a fool in any psychosocial context. A child who lives on pure instinct without any contact to my inner person and what it is in this place that acts on me, both in relation to myself and to others. This scallywag may even turn us into cattle, and make us completely enraptured. Because if we cannot be vessels for ourselves, we take from others what we need to fill ourselves up with theirs. My experience tells me that they are most often constellated in an environment where people have become too conventional in how they relate to our inner person. A too one-sided saintly identification with the superego and the universally recognized and accepted in the collective consciousness, provokes the rascal in us in its absence of genuine human relationships. Their constellation is always present when we blame others or underestimate ourselves, which violates both our own and other peoples self-esteem. But I also perceive it as if my interaction with them is what awakens the deeper and older animistic approaches to life that are latent within us. Which shows that the two have become detached from the whole of the original inner person, conceptualized as Raediengiedte in sami, and function as paradoxical sub-functions of it. That they are the ones that matures in us and become combined in a figure of what is referred to as noaidi’s, tietäjä’s or just schamans. Those slightly crazy, introverted wise old men and women within us who served as links to our inner selves, outside the conventional framework of our societies and its relationship to the people in them.

When will we stop electing people to public positions who portray themselves or those they serve under as martyrs. Which in a infantile way obviously inflates themselves, their own position, which aims to benefit themselves, their contributors or benefactors instead of those they are set to act for in their place. And who do not constantly compensate for their shortcomings against people’s real need for care and public service with messiah-like grandeur or personal shortcomings with martyrdom. Instead of just doing the right thing in the way that follows from their position. How far must we push this before it goes too far. When will people grow up and realize that it is like this because of each and every one of us. It is our martyr and messiah swings we see in others. Cheered as they are by us. Which makes them what they are. It is not the fault of either the state, the “public” or the “private sector”. They are what we make them. Between these violent emotional swings, we are human beings of flesh and blood. With everyday needs and human relationships that correspond to our lives. Martyrs or saviors is just an outward face. A mask we use to portrait ourselves and hide what our true personal characteristics are that is hidden behind it. Something we do to avoid our own responsibility to our inner person.

We have been repeating this for over two thousand years now. When have we had enough?
What I say in no way means that I am exempt from their influence on me. They affect me like everyone else as one of many pairs of opposites to the objective psychic properties we all have in common. But the ability to observe them comes from the awareness that we see them within us at the same time as they arise outside us, and that they act in the same way within us as they do in other people, but without us either praising them or condemning their objective existence. It is about the relationship between us and ourselves. About us being able to trust that we can safely relate to it in others too.

A similar comparison can be made with the money supply. It is also based on the reality of an opposite pair. For someone to have a shortage of money, someone else must have a surplus. Which simply means that we can have whatever opinions we want about it, but not realizing that the dark side of an excess is always someone else’s deficit, is to expose others to the suffering that it entails when people suffer from it. This is more about the money supply and its psychology than anything else. About how objective psychic properties interact with our thinking, our imaginings and our psychic reflection. And how they make us shape our relationship with it through our emotional life. While this strives for a paradisiacal sense of a freedom from psychological opposites and physical suffering, it also what prevents us from interacting with the world from within. Here, too, we constantly find ourselves oscillating between both messianic greatness and martyrdom in the moral conflict we face within ourselves when we encounter it.

One thing that happens when we begin to discover our own psychological boundaries is how frustrating it becomes for our surroundings that we both begin to trust, and at the same time translates our own psychological reflection as if it were somehow independent of the collective’s way of conceptualizing the psychological turbulence which are now interpreted directly by us in relation to the personal undercurrents that lie behind their formulation. This is something that affects us from all levels in all societies, and even between them, when individuals instead are absorbed by a majority that begin to act as one, based on our superego in its identification with a collective’s consciousness. Often supported by people who at the same time also lacks personal boundaries, but who benefit from supporting it in their own lack of psychological self-observation. This superego can then be made to act both terribly evil and devastatingly mad to those people or societies who have different kinds of active conscious behavior that differs from a certain collectives level of agreed upon behavior. Above all, this happens to those of us who grant ourselves access to others via our own personal experiences and thereby exceed both our own and others’ personal boundaries. Regardless of whether they are personal or societal. Most of us tend to do this, and favor the abuses that go on at the personal level where the individual is equated with the superego’s indulgence of individual differences, and the objective psychological actors that shape our individual characteristics, in favor of the ideals it imposes not only on the individual, but on everything and everyone in their environment. What this fail to realize is that in this way we are not only responsible for our own suffering and that of others within the boundaries of our own society, but also for the suffering our society creates through our superego for other people and societies by our failure to be present in our own personal conversation between us and ourselves. Nor can such a mind go along with a reasoning of this kind without falling into various kinds of defenses. Because they are perceived as a threat to the identification we have with the collective superego, and its fragile relationship to the surface of a moral well-being that it has patched together from loosely assembled ideas, opinions, and ideals that serve as a substitute for a more cohesive personality. Who lack the deeper human considerations that life itself confronts us with. Many young people of today have seen through this deceptive impersonal surface and are demanding a change from those we have appointed to serve all in our place, and the backlash its defense has sparked has also begun to have dire consequences for everyone. Both on a personal, societal and supranational level. Perhaps this is also a consequence of the fact that we have transferred the relation to our inner cultural parent pair, like the sami Máderáhttje and Máttaráhkkáh, to a collective consciousness and its preferred standards which has then split the ego into the opposite pairs which correspond to the personal and suprapersonal ego.

The psychological representative of the father in a cultural sense, like the Sami Máderáhttje, is our relation to the stream of consciousness. The mother in this sense, Máttaráhkkáh, is our biological relation to its non-material psychic undercurrents. When we have worked our way through the relationships we have with them, we will realize that they only functioned as intermediaries for our inner person and the place from where we interact with the stream of the collectives consciousness, the superego, and with some of the upper layers of its psychic undercurrents. But we must always count on the power of what works in the deeper layers as they are inaccessible to us, but affects us most profoundly. The patterns they create when they interact with us appear in our mind and guide our imagination, our perceptions, our thinking and feeling. By imagination I refer to how they independently of us make make us interpret, illustrate and translate pure experience into language and form, into something tangible for our physical person. Something they do of themselves as well. Making consciousness and its undercurrents an interconnectedness of all things and beings and a connection of our minds. The Sami expression meacci refers to the practical experiences of this kind. When we perceive the ego as something other than just being absorbed and polluted by a multitude of itself.

The first experience I had of the underlying psychic realm of potentials in my adolescence, and the constant repetition of its contents that our superego makes of it, was a psychic shock. I was absorbed by it and realized that I was in that place where everything in it is shaped by the time that will embody its manifestation. Call it Sáivu, the collective unconscious, the dreaming, whatever translates our primal interpersonal qualities in a coherent way. We enter it without anyone giving us any instructions as to our connections to its origin, and the immaterial relations belonging to it will then be shaped solely by our superego. Our inner person is then disconnected from the original ties it has there, to the source that forms the inner connection it has to the self-organizing totality of intermediaries of which it is a part. The feeling of slowly losing the ability to be able to translate it into a given context is a kind of psychological devastation. It’s like stepping into a mental deforestation where life has gone silent. We also do not get access to what we need to be able to translate it so that we can resume the connection that our inner person has lost and must have between us and ourselves. In many ways, my life since then has constantly oscillated between reclaiming what was once lost when it appeared within me and in relation to others, and finding different ways to deal with the pressure of a superego that was never receptive to this psychic origin of an interpersonal space.

Everything has its double in the traditional dimension of the inner world. A psychic source that acts as a kind of template that is embodied by its physical presence. In traditionally living aboriginal people in Australia, it occurs everywhere in all physical objects. In plants, trees, its leaves, in animals, insects and people as the dreaming. Everything is part of it. It is with our inner person that we interact with the world around us. It also strikes me that it is in this context that we talk about soul migration, and the role our inner person has as something that returns again and again in the stream of consciousness regardless of the time it appears in. I think this is why Buddhists have taken this very seriously, and with great care for how that person should train itself to encounter this content when we are confronted with our consciousness, and to be able to return and contribute with the psychic undercurrent that provides us with substance. In the old Sami inner world, conceptualized as Sáivu. People interacted with everything as part of the physical world, with both the living, with the return of our ancestors, and the dead. With nature and the underlying psychic presences that person encounters in it. We still do it without knowing it because we want genuine relationships that do not always refer to the superego. We want our relationships to be a person to person relationship with our inner doubles in our physical reality. Without it, we lack personal depth and become shallow, relying solely on the superego and its preferred reference to the world. In addition to this line of experiences, and considering the works of quantum chemist, professor Lothar Schäfer. Quote, the empirical world is an emanation out of a cosmic realm of potentiality, a non-empirical realm of the universe that doesn’t consist of material things but of forms. These forms are real, even though they are invisible, because they have the potential to appear in the empirical world and act in it. My point is that neither our stream of consciousness nor the source of its substream is ours. They don’t belong to anyone. We have a relationship with them through our ego, and under certain circumstances of our interaction with them we are provided with a kind of union of their content.

Fatherhood is the psychological quality that transcends the human context, something we turn into patterns of behavior when we transfer it to its tribal or cultural meaning as an all-embracing fabric of our societies. Here it will transcend our individual ego and often replace it entirely. Motherhood in that sense is our embodiment of the psychological qualities underlying our physical nature as an abstraction of our personal relationship to its content, and to our relationship between us and ourselves. It is the way we physically and emotionally connect to all life from within. They are our teachers. How we then come to relate to them depends a lot on how they were first transmitted to us. It can make a big difference for us if we have intermediaries like the Sami Sáivu and its inhabitants, and with parental relationships where Máderáhttje and Máttaráhkkáh are present as mediators and representatives of its psychic content. No human can carry this content for anyone else beyond adolescence without damaging consequences. What this means to our psychic reflection is that we are relieved in a way that allows us to interact with our surroundings from within and with our own unique conditions and with the orientation to the stream of consciousness with which we were created to do so, and not always with the superego of our surroundings. But in doing this we also expose ourselves to the psychic qualities that do not belong to other people from what we have otherwise endowed them. We undress the psychic superstructure of fatherhood from the man in the father and the motherhood from the woman in the mother. This is how they, and Sáivu, and our personal relation to the objektive psychic properties will come to reveal itself to us.

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.

Everywhere in life I have found myself in situations, and in environments, that are both smaller and larger than the scope of my personality. I think it is an experience that starts from birth and then being part of us as a timeless practise of a constant inner development to which we are invited. It is also something that makes us feel guilty for being forced to transgress its limitations or made us feel inferior for not fitting in. We can similarly end up in many different relationships that affect us in the same way. Which will lead us to seek our expression for that which does not fit in to them somewhere else. Or lead us to those who cause us to cultivate what is already within us of our objective psychic properties, and support a context of that for it to begin to grow and become a reality to us. This creates a constant conflict between opposites within us as we mix them up. We often blame one of our relationships for not being large enough to accommodate us too, or that they reduce us too much so that we or someone else cannot also fit their person in it, which will exclude us from ourselves. But there is no moral guilt in either giving vent to our psychic development or to our reluctance to allow ourselves to be diminished. Both we and others change all the time. If we don’t allow ourselves to grow, our relationships won’t grow with us either. Here life have its own moral within itself, and I think this is what the traditional teachings of Sáivu was all about in Sami, and the concept of what individuation is today. Something that forces all parties in any relationship to grow in step with the larger scale that each individual change creates within them together. Guilt arises naturally if one party in any relationship diminishes the other’s growing or greater psychological scope. There is no guilt in giving our inner person the genuine psychic nourishment it needs to be able to move us closer to what nature wants us to be. Sometimes it has to happen outside the frameworks others set up for us and the ones we set up for ourselves. That’s how we extend the scope of our reality.

Maybe our attention to the relation between us and our self, and its integrity, informs our inner koncentrical center of the value its direction have to us, in that the objective psyche as a whole relates to what it is that is constituted by it within us in a way that we as individuals cannot, thus saving us from endless cycles of repetitive repercussions and pain for ourselves and others.
We observe ourselves and others simultaneously from a different perspective that simultaneously formulates everything in it as if we were participants in the same objective psychic background at the same time, and with the same intensity in the interactive patterns they create. It becomes a kind of constant communication with the underlying psychic current and the social influence it has on our personal and cultural life. But related to and formulated in every person as our own connection to how our experiences are constellated when it interacts with us. It’s not about whether we prefer one over the other, as it’s more about our ego and its place between our conscious attention and our psychic reflection when it acts as an intermediary to them, perpetually oscillating back and forth between them through many different layers of our objective psyche. Which we have to formulate for ourselves, and on our own. Because no one else can come between us and ourselves and the objective patterns we formulate through our personal experiences of them in our lives. Doing the right thing in our lives is not the same as forcing myself between someone else and their psychic reflection with my own communication between you and how you have formulated your relationship to our objective psyche. It’s about doing the right thing regardless of how my version of our inner source formulates my union of our psychic opposites to me personally. Having this perspective is very confusing and when I was growing up it was not openly expressed as something that connects us to our inner reality. And the feeling of emptiness it required of me in my relationships with my surroundings almost drove me crazy at times. To almost never have a feeling of a direct connection to this with others but only to nature. The general approach to our experiences and our objective psychic background, to how this connects us to what is happening around us would simply not be put together with our inner context. Out of pure self-preservation, I did manage to find different ways of my own where this could still somehow be a hidden connection to this within me, and do as others did, but not in the order they did it. It would have put me under far too much strain.

I wrote this about 10 years ago and I still find that its content is relevant, now and then I’ve added a little to it and reformulated other things as the sense of its inner totality has changed in me over the years, and it’s still changing. It is above all Louhi who makes it so complicated. She is changing all the time. But on the other hand, is it not that which makes us seek our inner source, and to find that space between all there is that unites all opposites. Since it’s Christmas and all, I am doing it again. Thinking about both my own, and her relation to its time.

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. 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, 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 consciousness. 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 worldly conscious space between her realm and our 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 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 to help us find our way back to nature, to our within in the without.

When we have for a long time been exposed to various objective psychic properties and endured what they conveyed of their meaning to us, we become so used to have them close to us that we seem almost unaffected by them. We may even seem callous to the suffering others have from their interaction with us. Although in reality it means that we have a renewed insight and a different kind of involvement in our relationships that is more intimate, albeit on several internal layers at the same time. We’ve seen through the physical person’s impulse-driven way of interacting with them, and the attitude we’ve used in their place to instead allow us to face them directly, head on. We no longer depend on others’ approval or disapproval for how we relate to our person within. Something that those around us will always blame us for as long as they haven’t gone through the same personal trials. Since we do it more directly, with a different kind of connection to the present’s own terms. We observe ourselves and others simultaneously from a different perspective that simultaneously formulates everything in it as if we were participants in the same objective psychic background at the same time, and with the same intensity in the interactive patterns they create. It becomes a kind of daily communication with the underlying psychic current and the influence it has on our personal and cultural life. One general term used for referencing the content of these experiences that we interact with here is the Sáivu in Sami.