Stefan Stjernberg.com

There exists this overwhelmingly intense source of energy that we relate to within us as something incredibly burdensome to our senses. It can create such pressure on us that if we take on its influence as if it were something we created, it crushes us. We will perish from its colossal weight upon us. Of the anxiety and confusion it initially creates when we have become psychologically mature enough to perceive it. The most natural thing, of course, is that we try to get rid of it. But without receiving guidance and being able to recognize it for what it is in relation to us, we make it something we don’t want to know about in ourselves, in others, for them to face for us so that we can avoid it in ourselves. So we blame someone else for all the raw and onerous psychic energy that it reminds us of, of our own relationship with what it is within ourselves and what we can’t deal with yet. All that then becomes an undesirable agony in relation to what it means for our relationship to our psyche, and an opposite to how we instead choose to see ourselves when we interact with that which we like to be in our mass-mindedness with others when we reject the humility this indomitable force working within us seeks to enlighten us with. We stand at a crossroad of moral obligation to find a way to come to terms with the influence of this primordial dark psychic force within us. Our world depends on it. If we don’t find a way to acknowledge its influence as something real from our psychic world, the resistance we and others have to it will then instead spread around us in a way that makes both us and others reluctant recipients of it, because our only contact with what it is is then only obtained by blaming it on others so we can escape from it, escape from its terrible weight, and the intense sufferings built up within us by the overwhelming sense of anxiety this creates. In the end, however, it always catches up with us. Be it through disease, medication, alcohol or drugs. Destruction of our nature, polluted air, water shortages and environmental disasters. Or us just becoming odd and deviant from the generally accepted way of being and path in life. It is always about this something we reject from our psychic world, from that which we can only experience, what we almost cannot describe. Which we cannot reach by rational means. But only with derivations to similar experiences. By psychic reflection and with concepts and a symbolism that still contains psychic energy, which give insight, meaning and authenticity in down-to-earth personally contexts.

I think I met Ruohtta for the first time at the age of ten or eleven in a fever dream that was as real as everything else around me. In the darkness that enveloped the place I was in the dream, a door suddenly opened in front of me. The entire doorway was filled with a light emanating from the space behind the door. Through it entered a black silhouetted figure of a man whose human features I could not make out. A shadow who then charged towards me where I lay while my clothes danced about the room, and I wake up in terror of him. Before that, his presence was nothing I had encountered before. Because I was not yet ready to leave my blissful original state of consciousness. I had unknowingly observed him around me though, and received word of his presence in a covert manner for my protection. But he then came about several times later during my teenage years. Most often with a feeling of absolute emptiness, as if I were standing on the edge of a nothingness inside of me and staring into something completely empty, into the realm of the dead. Of death itself. It filled me with an inner desolation and vulnerability that I didn’t know how to face. Now I realize that it meant that the paradisiacal sense of the oneness of everything in the whole that I psychically related to in its outer space was about to be seriously challenged. I managed to keep him at distance from me until I was about twenty-eight. Then it didn’t work anymore and I was forced to let it all in. In connection with this, I also had a another dream about the same dark being who came and knocked violently on the door of the small cabin I was physically in at that time out in the country. This time I woke up from the dream because I opened the door myself. Since then I have met him countless of times. At first I just wanted to get rid of his presence as it was such a burden to me. Not wanting to feel any of that burdon if it that was not mine, I forcefully kept on pushing that away from me. When he showed up with others, I immediately rejected him. I could somewhat stand up to him in myself, but for a long time not at all in others. I violently resisted him there. Over time, I have been able to hold him closer and closer to me, and really observe how his presence affects me. Now I see that he is really not evil. Though his powerful presence is always overwhelming. Evil comes from ignorance. Even as he turns up in others. Because he opens us up to the dualism it means that brings symbolic content to our experiences. He separates us from the first one-sided parental controlled sense of a whole and provide our consciousness with an opening to our experiential psychic content. At worst, we reject him by despising something we cannot accept in ourselves, as it is questioning our blissful parental influented state, which we then transfer to him in others. Since he overwhelms us with his dual presence. Which can help us let go. Its still a feeling of losing balance and touch with our reality. But what it really does is that it disconnects us from the first immature psychic connection to life, and without the innate structure of the larger psychic sense of the whole being clear enough, and on the threshold between naive identification and conscious observation, he forces us to face it spontaneously. Openly, unadulterated, with our direct experience, without any intellectual interference of what feels genuine and morally true. In that way, it is he who forces us to establish the relationship with our psychic atmosphere, with Sáivu, and what affects us from there. Instead of him just being associated with our inner difficulties, he is the one trying to keep us from being distracted from the emerging greater whole of which he is also a part. But leaving the original paradisiacal order involves incredibly intense anxiety and worry. It is what our natural fear and vulnerability do to us when we are going through a change of some sort. It has nothing to do with him. He is the one who brings our self-contained congenital psychic energies back to their original sources. The feeling of being torn apart by his pet wolf, of being separated from the immature autonomy of the psychic realm and our instincts, and experiencing this confrontation within us, our dual nature, both instinctive and symbolic in a psychic sense, instead of diabolical, transforms his wolf into an important companion. He’s sometimes terrifying presence make the psychic realm of life absolutely real.

We enter our psychic atmosphere, into Sáivu, into the encounter with it, by acknowledging it through our contrasexuality in many different guises. If we do, we experience the opening, the inner splitting, the separation, our dual nature, before we are put to the test of our psychic courage. If we persevere, she in the form of a maiden will co-exist with the great mother, mother earth, our sense of being down to earth, being physically part of it, will show our inner maturing person, the youngling, the way to his original connection to the guiding principle that is at the center of the vessel she embodies, in everything, everywhere. It is the psychic atmosphere we call Sáivu. Where we meet and coexist with our inner family and all the objective psychic elements we have a dialogue with there. We call it reflecting when we interact with them and we are there as active participants in what is happening. Most people dismiss it as if it doesn’t exist, as old notions with no meaning for us here and now. Until it makes us feel worry and anxiety just from the impressions its presence creates in and around us. I think it was Sáivu Jung was referring to when he talked about active imagination and about synchronicity. As the structural basis of our psyche and as a kind of psychic attitude this atmosphere creates in relation to life and to which he referred. I think he tried to make us relate our experiences not only to the content and background of our activity and the events in our lives. But also as the content that makes up our entire literary treasure, which in different ways illustrates this influence on us in words and images. If this connection to sáivu is broken or not yet developed, we are often forced to mature prematurely. Our parents’ and society’s one-sided attitude towards it, or life’s difficulties can then force us to become excessively realistic, independent and disillusioned. A biting and falsely mature expression without any secure feeling for one’s own embodiment which constantly shows us that something essential is missing. The experience of being able to embrace it and integrate it, and to be a vessel for it within ourselves, for the self-regulating center through which it is then also contained by nature itself. Traditional Australian Aborigines have a respectful way of maintaining attention to this duality also with others. “The intelligible world, yuti, is conceptually synonymous with truth and reality, mularrpa the whole universe and the whole of aboriginal experience is divided by this polarity yuti/mularrpa), the intelligible truth and tjukurrtjana, the dream time (the psychic atmosphere, Sáivu). The two modes of thought are equal but mutually exclusive, so that if one returns to the others and joins a group in the middle of a conversation, that person immediately asks if they speak yuti/mularrpa or tjukarrtjana. This polarity is not static. People, laws, customs, and animals, are said to have originated in the Dreamtime(Sáivu), along with the creative titans, and gigantic beings(we experience them as indisputable and inviolable). – Robert Lowler, Voices of the first day [266]”. Unaware that we are constantly doing this with others, oscillating between this existence and the interpersonal Sáivu, make us idealize people and things and give them a meaning they can never live up to because we bring to them something that belongs to the inhabitants of Sáivu alone. We experience a feeling of authenticity and completeness when they are close, and comes from the influence they have on us. As objective psychic entities they lack the faults and shortcomings that belong to man, because they are complete in themselves, in what they are as Sáivu beings. We lose our human context and inner relationship to the psychic atmosphere that inspires us to mature psychically and consciously participate in our relationship to the powerful personal figures we interact with there. We idolize when we invigorate existing people with their energy. Or turn into megalomaniacs if we identify ourselves with its intensity. In this case, the person within us has no contact with our inner voice and guiding principle in its relation to our conscious content, but repeats the existing body of knowledge self-servingly and idealizes its content as the needs of the ego alone. Without observing the coexistence created by the psyche when it acts as a vessel in relation to both us and others, and we simultaneously enter its atmosphere from where it interacts with us as a union from within nature itself and its own independent psychic logic, with its externally processed conceptual opposites.
It is also obvious from this point of view, that when we die, our ’spirits’ live on as ancestors and that will matter to those who come after us. If we have sincerely processed and lived it as the inner context handed down to us. What we do in our inner lives will then create the psychological conditions we leave behind for others to process in themselves. This relationship to our psychic atmosphere is what remains and shapes how we then relate to ourselves and to our world. It is what haunts us all on our way into life and in raw form, usually completely unprocessed in our ignorance and psychologically naive bliss which we take with us into the next. I think this is what soul migration, or psychic heritage, our spiritual attitude, in human terms is all about. It makes the world what it is.

In the midst of us, in that center we experience within us as the greater sense of psychic wholeness that also surrounds us, is the self-organizing source that coordinates all the individual parts of the psychic structure that this formulates as a union within us. It is the same source we also discover everywhere around us in our background experience of the nature we are involved in. In the interaction of everything with each other. In each tree’s own ecological system. In all the varied roles that life has created in its different environments. In every landscape that finds its way to unite with us from within as we participate with this underlying psychic togetherness in all its parts. We experience this guiding background principle not only within us but also all around us. Its various parts invite us and inspire us as the energy we use in our lives. This togetherness is as terrifying as it is the one that embraces us and makes us whole. How we choose to face it is what will also define whether we participate in ourselves with a peace of mind, and whether we can share the qualities of that nature in its individuality with others. It is like returning as a mature being to who we were when we first entered and experienced ourselves in this whole, in its innocent, unreserved, curious and uncorrupted relation to all its internal parts. Before we were led astray.

Through reflection, we discover that our life experiences are on a spectrum. From the raw and unprocessed nature of the instinctive and impulsive, to the insightful imaginative psychic life we ​​express when we perceive all life as nature in a psychic sense, and that this nature as psyche creates vessels in everything, everywhere all the time by going within. At one end of our experiences we are completely identical to them, at the other they take on a separate existence. We suddenly discover at some point in our lives that they have an inner meaning to us and that we have to find a way to coexist with both extremes because we are torn between them. We can’t just replace one end of them with the other. It doesn’t work anymore. So we begin to reflect and try to connect them with each other. We discover that in our minds there is an invisible balance, a silent equilibrium that gives us access to ourselves and to the center that exists in this all-encompassing wholeness that unites all the opposites we struggle with in all parts of this spectrum. It also unites us with everyone else who is somewhere on this path between our direct experience and the unknown other that emerges by itself as we wrestle with our inner contradictions and reflect on what they mean to us. We can’t just live anymore, and follow along, it has to be real and feel authentic.

A balance with an even mind. In union with its opposites. To give others access to it in itself, in themselves, without our interference. To be it by example. For others to trust that it, and what happens and arises within them is something that belongs to them, for them to be with and cultivate. To face alone in themselves whatever takes place there, and trust the process behind it. A feeling of safety and care in the midst of others, of their beingness in themselves. To be relieved from the intrusions and psychic abuses of others. Of being there and being able to share it. To be and to mentally mature in noble silence. Despite the fact that almost everything in our time questions this personal foundation within us all the time. It is a quality we should affirm, observe and express in participation with all psychic life. But not something we should identify with because it then establish itself as an opposite to the content of our consciousness. Making it something that we have to dismiss or blame ourselves for, or transfer on to others as our impurity in them because of the discomfort and vulnerability it creates. We may even begin to reject the psychic impressions we have that are conditioned by our ordinary human psychic qualities in the process of meditating on them, if we do not communicate with our maturation process naturally based on our personal disposition. This is where we really are, where being really matters, and where we experience how degrading it is to others when we are conditioned to neglect it in ourselves, and we also discover how devastating it can be to dismiss what goes on inside of us as empty sense impressions. It is an experience that has repeated itself in every individual since the dawn of man, and therefore expresses a universal concern, and the rejection of which we find within ourselves behind all the news conveyed to us from the world around us.

When we are in the equanimity of mind, an extended sense of general balance and harmony, in the direct experience of the surrounding greater state of beingness our psyche communicates with and is a part of, it also becomes clear how we abandon it for abstract concepts and ideas. Like children, we learn to follow whatever psychic products that spontaneously appear within us without also learning to observe our impressions of them, the experiences of what they are and mean to us in our interaction with our personal psychological context, and its relationship to nature as the whole from which we experience our own unique personal participation in its widest sense. When we then relate to them, without also paying attention to their original source, it becomes obvious that in their transferred form, they lack human content. We follow every vagary without being able to see this wholeness as something also in others around us because it is too painful to go back to it and experience what made us once abandon it. We turn into psychopaths but only see it in others. We do not see what we ourselves are doing in the absence of an understanding of what this abuse meant for ourselves and what this then means for others. What defensive psychic mechanisms we replaced our vulnerability with. Intellectually speaking, it is impossible to comprehend the suffering it can bring to the one for whom our interaction with a wounded connection to the whole is when it is also in a direct conflict with the content that spontaneously emerges from it. Private companies, government agencies and organizations of various kinds, do not feel anything. They do not experience sadness, pain, mental or physical suffering. They have no human experience of that kind. On the contrary, they are completely ignorent and unaware of them. They completely lack the ability to experience what a sense of wholeness means for a person, its relation to Nature, or to animals, because they are an abstract psychological product that lacks human experience. In that sense, and in the absence of adults, psychologically mature and real people, they will instead, together with those who mentally surrender themselves to these companies, authorities and organizations, have a deformed connection to it. Together, they begin to behave like psychopaths. As quote, “a personality construct characterized by impaired empathy and remorse, and bold, disinhibited and egocentric traits masked by superficial charm, and in the outward appearance of apparent normalcy, they are having an egocentric and antisocial personality marked by a lack of remorse for one’s actions, an absence of empathy for others, and often criminal tendencies”, end quote. As mere followers, it is what we do through someone or something else, to people and the community that surrounds us, to Nature herself, that is then what we get back from what we ourselves have given to them. Our relationship with land is not a country or a province, but it is the land itself, the earth from within. In its connection to our mind and the calm state of balance we feel in our psyche’s co-existing union with it.

We cling to our parents’ concerns as if they were our own person, because it is their concerns that we once took care of, which then came to determine what we then allow ourselves to see in ourselves or what we can do. We can call it our constant bad conscience. As adults, this is most often distorted and never dealt with. Instead, we turn it into double standards.

When we come home after work, or when we leave the contexts of our external roles towards others that we play out for ourselves in front of them on a daily basis, we instead end up face to face with the person within us in the place where we are completely encompassed by the experience of a human wholeness. And the ancient spiritual masks that our inner person has used to express the diversity of our being throughout the ages. Together they form a suggestive cover around it to protect us from the forces that threaten to dissolve our sense of it, and acknowledge and give expression to our psychic existence as well. Because they are the only ones that remain when we step out of the role we play in our outer world. Those closest to us will then have to face the primeval masks that have been inside of us all along. In the absence of the habitual role we play outwardly in relation to our inner parents’, they now take over because we are most often not yet ready, or mature enough, to put up with our inner equanimity, or accept the peace of mind necessary where we can calmly deal with the silent state of the psychic discussion we find ourselves in or fall into. Instead we begin to identify ourselves with the psychic agents and spiritual faces that lay dormant there. Behind our externally played persona and the seductive meaning it deceives us with. We begin to play roles from our timeless psyche that the person within us have acted out against other people throughout all ages. But way back they were contained in ritual contexts to prevent their otherwise divisive influence on our human contexts. Without this understanding of what they mean to us, they become destructive to us as we become them, and lose ourselves in the power and energy that their influence has upon us. Temporarily we are no longer ourselves. Or humans as long as we channels the intensity of the identification we have with them. We have descended into, and returned to the place of our true being, and we encounter these masks as a kind of reversed view of a persona. Because they are the spiritual portraits we use to express ourselves invardly, as protectors of the psychic world of beingness. The masks are provided with the background energy they convey. They serve us in the sense of making us aware of our personal relationship to the original whole. Behind the mask we temporarily leave it and identify with the form of their suprapersonal nature. We lose our humanity to give vent to the compensation needed to restore a distorted or lost relationship to our experience of the greater whole we are a part of with others on a personal level in our external environment. As if surrounded by the suffocating sense of a too strict and conventional virtue, of its too general or saintly ideals, the mask will then be provoked to be filled with the energy of the rebel, the critic or the scoundrel, or the other way around. Likewise, if the social pressure is perceived personally, as a suffering that compels, or diverts us from our part of the whole we share with others in our own individual way, because we perceive others’ concern for their loss as our own, then the masks may begin to act as a martyr or savior to compensate for it, which is what the mask is trying to teach us with them. We suffer from having lost our connection to the original whole. But the most common one to provoke us to abandon our inner wholeness today, by creating inferiority and an experience that nothing is ever enough ​​in its presence, is the self-absorbed, all-knowing, grandiose, distanced omniscient one. Impregnable with perfectionist notions. But it is also showing us that we need to become more down-to-earth, paying attention to the primordial whole in its down-to-earth personal aspects. This mask’s attitude is usually offset by the energy in the mask of the prankster or buffoon. And in a sense of being questioned or mortified. By transferring their energy onto others, we become exposed to their opposite in ourselves. We make them what we don’t want to be caught with ourselves. Identifying with our primordial psychic masks causes us to try to replace the psychic balance of others with the energy and attitude of the experience the mask evokes. Not by being an example of our own relation and experience of the original whole, but replacing it by making them an external counterpart, a psychic reflection, acting out how we compensate for our loss by using others as proxy’s for our interaction with the energy behind the mask’s. We make others part of the conflict between us and ourselves when the masks exhibit the ongoing conflicts that arise within our own person between the original whole and the society that surrounds us as human beings in groups, when the majority unconsciously acts as a proxy for the individual.

It feels self-evident to be involved in the relationship between my psychic existence and the nature outside me as if they were the same thing. Portraying them as different aspects of nature itself within me. Even if they aren’t. But something within me does it for me, depicting them as in a daughter-like relationship to the motherly expanse of the earth itself. Of my own psyche in an alternating, and co-existing participation to its own external larger context. We can see the maiden psyche permeating our society all around us, but without its true connection to earth and the wisdom this natural maturity gives back to her. I have had it explained to me in a number of different ways without actually being able to apply what was said to my direct personal experience, to me they have a deeper human meaning than the purely descriptive ones. That behind the words there is a living experiential relationship to their meaning. I have had it inside me all my life without anyone around me daring to put it in its proper context. For protection and for the fear that it would question the conventional attitude that prevails between people in our society, and the inner distance most of them have in relation to our nature. Both within us and outside of us. At the same time, our older view of this interaction between our inner self and the living environment we encounter in it has been devalued. It is still there, but must not be portrayed in the old way. As if we have a personal relationship with them, we have them at the risk of being ridiculed. So separating ourselves from our experiences is something we should prefer to having them, and then replacing them with exaggerated general explanations and concepts without them having a direct experiential impact and meaning for us. But to not portray our direct experiences, to affirm their influence on us, is to cognitively distort or not perceive our participation in what happens between us and ourselves in an external sense. We will just get lost in our minds.

A small number of people throughout the ages have taught themselves, and then others, the importance of not being distracted or distracting others in a way that causes us to lose the presence of our inner coherent experience of an outer all-encompassing whole. Of their co-existence within us. Where I also see similarities in the depiction and portraying of our inner experiences between both the maiden Rádien Niejta in her relationship with Rádienáhkká, as with Kore in hers with Demeter. Like Kore, Radien Niejta has another aspect that deals with her role as the one who opens us up to our objective psychic qualities. Part of this is the potential that lies dormant in Jáhbmeaimo, underneath the life of our personal outer world. When she opens us up to this in the role of Saivo Niejta, we often see it as ending up in a darkness, in the underworld. An unknown potential other, where our usual way of functioning is no longer useful. We have to adapt and change, and trust her to get us out of there. If we completely ignore her, we will experience the avenging and suffocating power of Jahbmeáhkká, and ultimately end up unprepared and without her assistance even deeper into the objective psyche, into Ruohtta. In to the sense of the maddening experience of despair and shere meaninglessness, in total hopelessness. From which few return. He is not a demon, or a devil of some kind, but an objective inner part of our psyche that carries the inhuman pressure we feel of being drained of all lifes energy. Of having a sense of being inadequate, separated from the all-encompassing whole. The experience of feeling rejected for who we are, in ourselves independently of social norms and conventions. He is the one who brings that energy back to its original source. She is the maturing individual maiden psyche in relation to the universal self-organizing source of wisdom that is life within as it is, and the experience of a wholeness this constitutes with Mother Earth. And that this also means that we will have to go through intense and difficult inner trials to learn not to lose the psychological equanimity it rests on. As children we are it, and we are identical with all that appears in it. Whether they arise from within or from without. But regardless of where they come from, they arise against a background of being with impressions that act within the experience of a larger whole. If we are deprived of it, through its distortion by those who exercise their influence over us, then our own basic cognitive ability is similarly destroyed together with the relationship it forms to ourselves, to others and the world around us. We will neither be able to see ourselves nor others against the background of the psychic balance of mind that this belonging implies. We will make our fragmented impressions into those of others without being able to distinguish their psychic experiences from our own, since our own experience of the greater whole is not separated from theirs in a way that makes what appears in it belong to ourselves independent of others’ experiences in it. We make our own inner division and anxiety that of others and demand a self-control from them that we cannot maintain in ourselves, and that relate not to how we and others are but to how they should be. We then exaggerate a far too general way of looking at ourselves, our mental and physical conditions, with perfectionistic ideals that make us inhuman and which do not belong to life itself. Or to our own individual conditions and the qualities they provide for us. We end up everywhere in everything, and everyone around us. Not knowing where our experiences end and others’ begin. We only experience confusion there along with our inner person. Instead, against the background of our relationship to the experience of this whole, and in equinimity, develop it in a deep community and true belonging to both it, and its relationship to our family in the environment in which we are located. Something that nothing in what we do with our current societies can provide our inner person with, before we get into it in ourselves, and do not distract in others. As mature human beings, we should first relieve others of the burden of portraying objective psychic qualities we possess and interact with within ourselves, by being reliable examples of a coexistence with the all-encompassing whole, before others can do so for themselves. Everyone goes through it in their own way, trying to find the language, words and terms that best describe our own experiences. Although no description is our experience in itself. Sometimes it may even already be at hand without us knowing we had it within us. But it always manifests itself to us because we trust and follow the guidance that comes to us from our objective psyche as we begin to observe and interact with the influence it has on us.

Samma Samadhi is one of many useful techniques which shows us a way to concentrate our scattered minds and take us back to the true bottom of our being. To the underlying structure whose individual attractors temporarily affect the state of the entire surrounding whole as they alternately act in it. It refers to focusing on our consciousness at the same time as we observe the objective properties of the psyche in their constant and often confusing interaction with the world around us, instead of just mindlessly drifting around in our minds. Samma Samadhi is also referring us to the wholesome experience of a psychic maturation process that focuses on liberation from the ever-recurring content of the personal psyche and its vicious cycle of identifications and worldly dependencies. Something that has constantly repeated itself between people and between generations since time immemorial often without any settlement from those who lived before us so that it can be passed by the next one. It is the literal mind and its effects on us that still lingers on. In contrast to the invisible aggregate principles of all the pre-existing possibilities of emanatory or derived existences maturing in all of us. Which is the recognition of objective psychic properties interacting with each human being on their own terms. Existence, in this sense, is determined by the actions of previous existences in our relation to them in such a sequence that we are conditioned to shackle our inner person to the same recurring repetition of the personal psyche in every succeeding life in the same way as those who lived before us, and that all their, and our actions affect this inner person in this now, both backwards and forward in time. In this way all psychic events become interconnected with the background meaning that connects all things. The samadhi concept, in this sense, is the self-observation and psychic reflection, its means as a way to work to attain psychic liberation from past conditionings with a clarity that it is separate from this, from its personal repetition of a nightmarish mental condition and the intense suffering its rejected presence and influence have on us. Something that is shockingly evident every time we return from any longer stays with a close relationship to nature as a vessel and an embodiment of our inner being. A connection that offers a path to a more integrated self-awareness, and to a transition from psychic innocence to a maturing identity, marking a shift to a more complex and authentic relation to what we are. Whatever words we use for this summoning, it is still about the experience of nature as the nourishing embodiment and psychic essence that sustains all psychic life. Of nature as the vessel for the soul. About its maturing and transformative potential on the unspoiled, uncorrupted and innocent portrait we have of our maiden individual psyche in its coexisting and informative relation to the great mother nature. Or the maiden Rádien Niejta in her relationship with Rádienáhkká as they are meditated upon in the old Sámi conceptualization of these psychic influences on us.

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.