Stefan Stjernberg.com

When we have access to the experience of the original whole, and the parts that act on us from it, we gain direct access to the inner coordinating principle of structural interaction it has with our inner person based on the parts in the preconscious origins of our personality. It is to have access to the absolute basis of the experience of being in itself. To simultaneously also be a part of it and its larger coherent whole. When we experience this, we also see our inner person as something in itself that has existed in man throughout all times in an original undistorted way. We then also begin to see other people as relationships between them and this primordial psychic experience our inner person relates us to. But also how others actions and conditioned ways of being relate to it independently of us, and in themselves, in that relationship. Since the further away from it we are, the more we need others to maintain the parts in it that we have once been conditioned to accept in ourselves, but it is also all that which was there before the beginning of consciousness, which has not yet been given its natural outlet. Or it has been separated, and is no longer allowed to occur as psychic elements in the relationships to ourselves that give rise to them in our consciousness. The defenses that arise against them are usually authoritarian and judgmental with a moral condescending overtone, but not only in an individual sense but also in the aggregation of personality as a group, as the personality of a collective, or an entire society. Mental stress, high tension, and aggressiveness are other symptoms of our being outside the reality of this belonging that is the foundation of our person. The need for firm beliefs and definite uncompromising frameworks characterizes it, because we cannot allow ourselves to recognize genuine human relationships as they are without imposing some frame of reference because it otherwise forces us to face what scares us in the encounter with the authenticity of our psychic life, and causes us to fall into the hands of that within us that we are not yet ready for. The experiences we have of our being between us and ourselves which we constantly and compulsively force others to reflect in parts of our own psychic properties, together with that which constitutes our own conditioning and the limited conditions that our loosely composed personality confine us to function in. We do not have access to the fundamental psychic existence that our inner person conveys of context in relation to ourselves and what his counterpart relates to as its scope. That’s why I think we prefer to see the evil that befalls us as coming from others, or as fate itself intervening in an invisible way in our lives and directing our actions. When it’s actually closer to home to see it in terms of karma and as a result of our mental actions, and our lack of us observing them.

Meditation or reflection engages us in the active psychic processes that are prompted by their preconscious origins and the direct impact they have on us when we notice them through self-observation. How we choose to illustrate them and interact with the content generated in our encounter with them is first conditioned by cultural beliefs and attitudes that our family constellations convey to us early on. Later, when our eidetic preconscious parental figures emerge so clearly that we distinguish them from our biological parents, the conditioned relationships to the preconscious contents begin to change through our self-observation and meditative reflection. As our separation makes our inner person emerge clearly in relation to our psychic processes and their origins, the outer collective cultural identity also changes, and our relationships to our inner life are reshaped and begin to take on older emergent forms of original and fundamental psychic sources. We then begin to relate to them in a way that corresponds more closely to their original, primordial functions, as we struggle to describe them in the way that they themselves, regardless of our collective identity, of the opinions of others, their conditioning, and their relationship to their psychic processes, choose to be seen and treated when we interact with them in our meditative processes, and in the direct raw experience that this content is for us. When we find our inner person and the authenticity and truth it provides us with, we also see humanity from this perspective throughout time. How we have endowed it with cultural and collective characteristics it does not possess in and of itself but with which we have distorted it. We begin to see with a different perspective the ways of all the generations that have preceded us. But with the same basic experience and feeling as if they were all here and now, in front of us. What the loss of this perspective does to them. Without us being able to do anything about it. We can only hope that they attend to it when they find it.

We are all entangled in a constellation of states whose psychic structure figuratively personifies the patterns our lives follow as they exert their influence over us, and we mistake them for mental properties beyond the boundaries of our own bodies. We then see them in others as belongings to parts of our own sense of a greater whole. Especially when we have not yet achieved any self-observation at all and our impulses and impressions are not perceived to originate in relation to our own psychic constellation. Where our impulses and psychic impressions becomes spontaneous movements disconnected from our conscious mind as something we must suppress in ourselves through others. Which we then ”boot out” and disposses as the unpleasant and evil we defend ourselves against in ourselves by way of our conditioning as we have transformed it into self-criticism. Historically, this constellation has also been transferred to the night sky and in our time to its inherent background energy, as we have attributed these psychic properties and the indirect influence the conceptualisation of them have on us, to fixed and temporary objects such as planets and comets in our solar system. But the vilifying part in today’s social life as a way of describing this psychic condition in traditional sami was that we have ended up in jabme aimo, a place of in between. A state and an intensely painful psychic place of becoming under the influence of Máttaráhkká in her dark capacity as Jahbmeáhkká. A psychic condition which is in sharp contrast to Máttaráhkká’s culturally mediating relationship of belonging and inhesion with Rádienáhkká in her embodiment of the preconscious eidetic forms and processes that emerge from behind nature itself when it unfolds its knowledge and information as we work to absorb and release it from its inherent energy. We begin to sense and apprehend the communication our inner person have with the underlying psychic guidance and inner order that unites all opposites in the all-encompassing center that is perceived in sami as Rádienáhttje. We otherwise limit ourselves too much, and risk our psychic balance and health when we restrict the original functioning and movement of our inner person, Rádien Giedde, in his relationship to them and to his psychological gender counterpart Radien niejta/Sáivu niejta with perfectionistic ideals that we with moral overtones try to personify through our conditioning to what is generally appropriate and accepted. Our conditioning, in contrast to our inner person, creates a kind of false and ever-changing personality with its own relationship to the content of our social or cultural context, independent of the psychic structure whose parts create the context that organizes the experience of a larger overall and original unity in the relationship to our inner sense of wholeness and to what happens within us in relation to it. If our narcissism or egocentricity pushing them too far apart and we, due to lack of self-observation, ignore their impact on us, we will eventually tear ourselves apart and our psychic health loses its natural balance between them. The importance at this point, of our inner parental pair for the experience of a combined psychic and cultural community where they together may function within the dualism we are confronted with, is crucial for us in our relationship to the underlying processes that affect us and involve us in our lives and cannot be appreciated enough. When they are expelled from their significance in the process of our psychic maturation, they transform into what is often called “the monkey brain.” They do not mediate the link between them and our inner person and his counterpart in their significance of being, in a cultural context, a direct communication to the source of meditative insight with which the original whole encompasses it. Instead, they transform beingness into an eternal compensatory chatter and a defense of the conditioning that their psychic reality questions.

One aspect of meditation and psychic reflection is that it is not often noticed how it illuminates our altered or distorted perception. Through self-observation we discover how our impulses and impressions within the body, our emotions, the mind and its inherent psychic properties affect and change consciousness at the very foundation of our perception. Especially when we see our preconscious properties through others outside our own frames of reference, and in an undeveloped state in relation to the original whole and its inherent parts when they interact with us without any real participation on our part. It becomes obvious to an outside observer how each of us acts within it in an incoherent and disordered manner without any communication with the structural properties of the psyche as impulses and impressions emerge with their own inner intensity in a disjointed manner, and without any coherent psychological context whatsoever. We may come to recognize it when people force other people in our immediate environment to correspond to a counterpart in this inner context and to act accordingly, outside of a certain persons own psychological frames of reference and in relation to the whole that we, within each of us, are guided by, and encompassed by in a fundamental sense. When we make this a normality, we idolize or devalue the qualities we do not yet see within ourselves but only see in others without any moral consideration of what the outcome will be for both ourselves and others around us when we transfer them. The result is how our personal world is shaped by our relationships to the qualities in this original whole, and how it has also shaped how the world around us looks in relation to it. We meditate and reflect on the raw experience of the psyche as we try to make it comprehensible beyond our conditioned way of habitually formulating the impressions we receive into conscious forms and words to please our surroundings. It is one of many ways we use to approach the preconscious psychic scope whose information, when it has found its original meaning, transcends the content of the stereotypical approach of consciousness and guides us to our unadulterated embodiment of it. It is not how we formulate it that is important, but the experience itself which in various attractive states, in information subsets of the original whole, acts on us. There all formulations of them become equally true and unadulterated in our attempts to find the preconscious order, the coherent psychic structure, and the context that it communicates to us regardless of the cultural descriptions we have learned to use to approach them.

As we move beyond the experience of an equilibrium between the earth and its embodiment of the underlying flow of preconscious forms of energy and its instructions as a sense of a primordial whole, which together create a presence in consciousness, we realize that by reacting to someone else’s defenses and their compensatory relationship to their inner person and by taking them on as if they were our own, we transform the psychic obstacles of others into our own self-criticism. Here is where we also move into the experience of nothingness. As in a state of emotional expulsion or exorcism in the mind and in the consciousness of the origin of the self-criticism. Self-criticism then becomes an identification of the conditioned defenses that others in our environment expose us to and have towards the relationship that exists within us all, between us and ourselves.

When we are able to focus on the activity that involves us in developing our psychic equilibrium, we realize that it, along with other things, is also a process of input into the present, fabricated by conditioning of the non-beingness and the raw experiences of psychic reality. Which, when the feeling of separation it creates passes into equanimity, one goes beyond it into a state of non-forming frame of reference and meditative practice. When we experience this, it is experienced as an ”entry into emptiness,” as empty of all that is not. Of what it is of what remains. We discern this as the present, and as a direct relation to ”that reality that is as it is.” No matter how unbearable it may have appeared to us before. It is now the absolute foundation of our being. The original whole and the states that it creates in all its parts are no longer dependent on what others can allow themselves of it, through the limitations we perceive of it in our surroundings, but qualities of ourselves in our own relationship to it in our meditative self-observation. Hence we also find this intermediate state of this vast and desolate feeling of emptiness that we experience beyond that in the transition from others and to our own entry into the independent wholeness we once experienced as our psychic origins when we were young.

Whether we are actively meditating or casually just happen to become subjected to it, we will have to deal with four frames of reference; the body in and of itself, feelings in and of themselves, the mind in and of itself, and mental properties in and of themselves. Which is another way to say that we in a meditative way have to come to terms with our use of them as a reference outside our own boundaries, or trying to confine other people to our own relation to them. Not as parts of a psychic content and a sense of a whole in its relation to our own being, to which it also formulates an individual relationship over time.
This in turn creates the condition of a specific state of psychic developement, and of the identity of mental objects, an experience conceptualized in india as nibbida. Very close to the sami Rota aimo, and to the concept of hell in christianity. An in-between state of an endless emptiness almost all of us experience in the transition from our childhood to adolescence and from adolescence to adulthood. But most importantly, the special insight it cultivates in our old age. In this sense, that is what old age means, it has a meditative purpose in relation to the previous scope of the body and consciousness’ frames of reference. Something that seems to become an almost impossible task, if life forces us to do everything at once when we reach our old age. It brings us into our need of seclusion, into meditation and psychological reflection. To come into contact with our being and to our sense of authenticity and wholeness. We just have to change, and begin to identify and face the parts of the fragmentation that emerges within us, and begin to communicate with the psychic content and duality that this second personality communicate within us. This urge is so powerful, that if it is not attended to, we become restless, incessantly acquisitive, violent and destructive. Committing reprehensible acts and atrocities against others without any genuine personal and moral considerations of our actions in a psychic sense, and we will even become a danger not only to our own life but to others too. We will just disappear into our preconscious life, overwhelmed by the challenge.

When we enter into it, it is experienced as a sinking into the absolute ground of being within ourselves, and in the confines of our body. Of what we are within the boundary that the original whole of its parts constitutes for us. Parts whose state and energy when they are met and understood actively share the insight they convey to us from the underlying stream of preconscious mental forms and processes that are the cause and reason for our existence. This is where I find similarities with the meditative concept of jhanas. Where we experience an absorbing, awareness and accepting of applied and sustained thought processes. A rapt concentrated state of well-being in the states that then gradually subside and pass into a pure experience of physical and mental equilibrium. An active state of equanimity. Almost like a step-by-step process, but in motion with its own internal order. A sinking into the body’s mental state of absolute attentive calm. Where each step is experienced alternately with each other, in intensity and presence as if to gradually relate to our ability to absorb them. Here is the fundamental communication our inner person has with the underlying preconscious stream that unites all opposites in the sense of wholeness created by embodiment, of belonging and connection which together constitute the cause and reasons for our existence. Without a conscious relationship to the intermediate eidetic forms we obtain in relation to the original wholeness we experienced as children, we will have great difficulties or not be able to return to it as adults, neither for the sake of our inner mental health, nor for that of future generations. Our psychic life will be experienced as uncoordinated and messy and without any inner order. There is no inner focus, and we do not have any conscious psychic self-observing relationship with each other. The most challenging thing is to accept reality as it is without falling into a state of aversion, disappointment, or disgust for worldly life by imagining the eidetic representations we have of our preconscious as something that determines how it should be perceived by others as well.

I have long had the ability to switch off the ”mind-door”. A kind of emotional disconnection of psychic energy and to stay within my own boundaries. I mean that in the sense of the content or form of the energy that people in my environment transfer to me, and I to them. This does not mean that I distance myself from basic human functions and considerations, but quite the opposite. I do it out of self-preservation. In order not to confuse the impulses and impressions that come from others with what arises in me. It not only makes me more present to myself, but others also become clearer in the relationships that this creates within them to me. In a way, it frees me from others in a way that gives them greater freedom to be what they are there, in themselves, for their own impressions and impulses, and in the self-observation that it can bring about. If such is produced in them, then just as in me, it creates spontaneous eidetic images and sensations with pre-psychic origins that our inner person does not produce by itself since it originates from a source beyond it. We can then share the states and experiences we have of the eidetic forms that emerges by dressing their forms in words, instead of trying to provide others with them through the psychic opposite states they create for us when we do so. Or imagine that the experience we have of our preconscious impressions is through their eidetic forms identical to everyone else’s. Which in its undeveloped naivety makes no distinction between us and others. When I was young, all these actors, states, and preconscious processes were in an inseparable whole where the psyche, nature, and the culture that surrounded me were a single coherent objective and psychic reality. Which unless we develop a conscious relationship to their intermediate eidetic forms remain in a dormant state where their sudden impact on consciousness is experienced as if they hijack its normal state with their inherent energy. Such a type of lack of self-distance and psychic self-observation is unfortunately the generally accepted and collective condition of it, since it is much more common to satisfy ourselves with our experiences of our psychic content by allowing others to function in the disguise and substitute of our personal relation to these preconscious and intermediate eidetic forms. Traditionally the sami related to this extended interactive psychic reality as Sáivu. That’s why I emphasize that it can be a sign of health not to constantly interrupt others and involve ourselves in their psychologically hijacked state of mind with our own, and instead give them room to come to the reslization of them by developing the function of active self-observation. Where we then pass from a state with rapture to a sense of psychic calm and presence with equanimity. A psychic space where we can turn to each other with kindness and consideration instead of with an impulsive, overwhelmed ego in rapture.

The great comfort we have within us. Along with the authenticity that the absolute foundation within us gives in relation to time, is that it always returns to itself. Regardless of the suffering we experience or inflict on each other, it is there. Dormant, resting, waiting. A hint here and a incursion there. We are at a place in time when it has become significant to us again. We have, in a collective sense, come to a crossroad where none of the external means we have used so far to resolve our inner contradictions and find our way back again work. Instead, we will have to return to it individually and within ourselves to experience it again for any real change to occur. For the influx of new energy into consciousness, and for its renewal and expansion, we must turn to its preconscious sources where the information embedded in their energy finds the expressions they need through the experiences we have of their individual formless meditative states. Both individually and collectively we experience difficult crises over time and its difficulties are filled with the tension of their opposites within us. But the only thing we can truly rely on is that the absolute foundation within ourselves is independent of it and of the time in which we experience it. It is by way of its nature we are being able to come to terms with our time and the history that has made it what it is. We can choose to seek our inner truth collectively over the hardships and suffering of several generations, or we can seek it individually, here and now. If we do it collectively, the change is slow and combined with a resistance in its inherent collective inertia consisting of the individual being seen through a majority and individuality in a quantity, which means that it will not achieve anything over several generations but will be under psychological preparation and negotiated with for a long time before it can be generally accepted, regardless of it being experienced individually and then presented in a safe figurative sense. What is the individual’s communication with our inner wholeness seen through the individual’s belonging and connection to a preconscious context, is not a collective experience because the absolute basis of all meditative experiences is always individual. Which is often what make changes occur to late, with tragic consequences from an individual standpoint. We can never force someone to pay attention to the experience of a whole they do not have access to. But we can, through its internal contradictions within ourselves, determine how we want our relationships to its influence on us to look like based on its absolute foundation in our being. It is ultimately against that source that we judge ourselves. Because it places the relationship to our bodies in a temporally limited relationship to the preconscious states we experience in it as states of a whole that goes far beyond it in time. Additionaly, that place and source have many intermediate connotations. In traditional Sami contexts it was referred to as Rádienáhttje, and the sense of connection and belonging that encompassed it as Rádienáhkká. They were the ones who, in one and the same sense, materialized psychic events, and united our preconscious processes and states, referred to as Sáivu in Sami as the genuine experiences acting on us in their relationship to our external contexts.

We miss something important and deeply essential in our lives when we do not realize that the background content of what we call imagination actually constantly refers to how we transform and materialize the formless preconscious experiences to which our thinking and concepts about them relate. When we share our description of those experiences with others, we call it culture. Just as the families whose psychic history in relation to our preconscious life shaped the concept of Sweden with their content, so there were many families outside of them that were shaped by a different way of referring to the content of our psychic experiences that held them together and united in a belonging where nature, culture and psyche were parts of a composite sense of community, that outside the formation of the Swedish state differed from the families that constituted it, and still do today. Because this preconscious content allows consciousness to extend our perspective far beyond our present time and into psychic time, where we find that people have related to this content, and applied the same life experiences of our preconscious psyche culturally under different conditions far back in the history of our ancestors, without this formless psychic content as an experiential psychic reality in itself having changed. In this way, it has a given context and continuity to our notions of what it is that has been stimulated to come to expression in our consciousness, and then formulated in relation to how people have collectively come to form a coherent relationship to this timeless content. This is a perspective we discover as consciousness’s continuous incorporation of the contents of the original whole and the ongoing transformation that occurs there by its preconscious sources’ close relationship to it, not something we experience from the ego’s limiting functionality and the conditioned personality it imagines itself to be for others and wants to be treated as. With the unwholesome results it has on both the way one’s own inner personality functions and how it then will affects others. In our constant sense of something being lost within us, we believe we are doing the world a favor by constantly trying to satisfy that feeling of discomfort. But in reality, we are trying to come to terms with the parts of the original preconscious whole that we once left behind and then constantly try to return to, but now as adult human beings without our primordial context and setting. In this sense, every state is in itself a collective and colonial notion, and its unifying function will therefore always psychologically operate with the authority of a colonial power. Any decisions made from its notion of a collective whole will therefore by definition be morally based on colonizing conditions. Therefore, in order not to be confused with the historical abuses of a colonial power, it should not intervene in people’s lives in this way. But for it to function and maintain its internal order, it must unite its members by supporting them with the basic needs they have, while also providing people with the trust it also needs for them to be able to accept it and maintain it among themselves in a moral sense. Ultimately, however, it is the psychic self-organizing principle we perceive in its union of the opposites within ourselves and in the original sense of a whole that, transformed, appears in a distorted form of concepts and ideas and not as the individual relationship it is between us, and to life as it is when we become psychologically mature enough to get involved in it. It has to do with how we communicate with our fundamental sense of belonging and connection.

Seclusion and the meditative concentration with its absolute presence in the psychic structure that follows from it have always been an important means for some people to gain access to, and be initiated into by life itself, to the underlying functionality of which everything is an experiential part. Which makes us abandon the made-up and conditioned personality we have put together for ourselves in the absence of what the content of our meditative seclusion teaches us about our psychic undercurrents, their scope and what significance it has for us since the content that is formed from the experience of it is personal but not the raw experience itself. It also means that we need to release the body from the tensions we have transferred to it. Relax and let our shoulders down and truly materialize in the tranquility we then fill it with from our minds. Most often, we are instead filled with the limiting and impulsive one-sidedness that makes us maintain every thought directly as it is without their individual significance for us in their psychic context and without self-observation. Through the seclusion of initiation and the rapture we first experience in it, their influence diminishes. When we allow ourselves to be embraced by the fundamental peaceful wholeness, or equanimity, our tensions, our defenses, and the intense and high-strung relationship we have to the maintenance of our applied thoughts are released. When we experience this, we are filled with a pleasant feeling of joy. Of belonging, and a deep bodily sense of union with the nature around us. Everything is united with everything else in a bodily sense that is also a moral belonging. This in turn will initiate us into the preconscious background that generates the formless experiences from which our psychic content is created. The rapturous spatiality that encompasses the underlying source that cultivates the mind and unites itself with the experiential reality is stimulated by it and we are gradually led back to its preconscious origin through the meditative insights we aquire along the way. The origin that is in everything around us and from which everything comes is realized when it becomes self-aware of its own formless origin as psychic content. We can find the traditional Sami concepts for these experiences in Rádienáhttje, and his wife Rádienáhkká. But still, beyond them exists the raw preconscious content that unites them, in intangible formless experiences of energy behind all life. We relate to them in different ways and describe them differently. Different people are also differently predisposed to seek a relationship with it. But regardless of this, the underlying psychic experience is the same for everyone, independent of how we try to convey our description of them. I also suggest that the experiences that Jhanas gradually generate in Indian meditation techniques are an effective and very condensated form of meditative initiation into the deeper structural functioning of our psyche and its relation to consciousness. If it is also based on having lived out some of its preconscious content and become captivated by it in our lives in a way that allows us to also encounter the experiences that prompted it when we turn inward and back to the primordial psychic wholeness, Sáivu, or nibbhana as adults. In any case, meditative practices in seclusion structures our minds whether we are aware of doing it or not, once we have been called to be initiated into what is happening within us. This knowledge and experience still exists in and around us, yet most of us are left helpless and empty-headed when it happens to us because important people we trust haven’t really understood what it means to experience the preconscious reality in a structured way. They can refer to it and maybe they’ve learned the terminology, but they don’t have the experience. So we end up in a disjointed, disorganized state with no inner context and no understanding of why it is so, until we seek the required solitude and become initiated into it. Regardless of the differences between different approaches to accessing the experience of our preconscious structures, the meditative one provides us with both the raw sensation of its processes and also clothes it conceptually with our notions of their influence on our lives. Which basically creates the cultural conditions we need early in our lives to access them, to the belonging, and the participatory context it creates. Our psyche and the nature we find ourselves in are in an embodied and changing community, intertwined with each other but yet experientially separate in our consciousness. This preconscious psychic realm of life acts on us like reality in itself.

One thing that adds to the disorder and confusion in our relationship to the preconscious psychic life is when our inner person, in old sami tradition Raediengiedte, through our feeling of inadequacy, seeks access to sources other than the one he is naturally associated with, and which in turn is the preconscious source that changes consciousness when stimulated by external experiences. Instead of being the one who mediates the contact to this source, and its relationship to consciousness, he is also given the task of maintaining contact with a variety of external stimuli that it is the task of the preconscious source to absorb and handle. The function of our inner person becomes fragmented and transferred to sources that it was not originally set to handle in a psychic sense. So we become confused by it and lose our inner context and the belonging he has to his original importance for our psychic balance. In this sense he represents an indispensable cause or condition of our psychic existence, and a fundamental type of consciousness that underlies our experiences that contributes to the emergence and expansion of the conscious mind. Another, maybe more contemporary way of putting it: When perception and incarnation are perfectly aligned, a connection to a reality of complete presence and equanimity arises.

It has always felt strange to me how my surroundings relate to what constitutes our cohesive personality. Because I myself have never perceived it exclusively in the sense of a certain form of study or how we practice it. I have learned to include myself in it from its social and practical significance, but outside of what it actually is to me in a comprehensive sense, by psychic reflection and self-observation. It was easier when I was young because then what constituted the psychic actors of the preconscious original whole was clearer not only in me. They related to them in a similar way in my surroundings as well through the original whole that it conveyed. The confusion arose when the contents of the preconscious psyche were not simultaneously allowed to have a cultural expression but were abandoned for the pretend personality that was only intended to perceive itself through something else, and beyond what gave them a belonging and a greater personal context for the communication we have with it as something in common with others. It is in the preconscious relationship to the personality that it is expressed in its parts through us, and we interact with it together with others, who over time give it an embodiment and the form that I like to call our personality. Without the larger totality of our being, it just becomes a limited concept we act out as children. We act it out without context and without self-observation on every impression, impulse and instinct that appears within us. We cannot yet perceive the underlying psychic context whose factors act in an independent way, in themselves through us. We perceive only the psychic event, not the original psychic agent that generated it. The personality then acts mostly in an acting out, unbalanced, and incoherent way without its equilibrium, because it has never been concentrated in meditative seclusion. But that’s where they give our impressions their true essence. This absence of it becomes apparent not only as something we recognize in others but also in ourselves when we act in a forced or aggressive manner without the feeling of the inner absolutely fundamental sense of calm and peacefulness that our true inner foundation fills us with.

Radien niejta and Sáivu niejta are ultimately the bridge to the preconscious content of life. To the spontaneous source of the emergence of raw unprocessed experience. In one and the same person, they awaken the natural world, the world as appearence and the world as it is, and inspire and personify our psychic content for us, and transform our lived life into psychic experiences, from which they give us our individualized sense of self and being, and connect us with the preconscious psychic foundation of our being, to whose source the human within us communicates this content, through its agents for the attainment of meditative insights, they do this by stirring up that which diminishes and idealizes our notions by conveying the boundless conceptualizations that give the true depth, meaning, and sense of a timeless belonging and context to our lives. She is the one who, when seen and lived through other things, causes our attention to seek her in the experiences we have had of what has been, by psychic reflection and self observation, or inspires us to seek her further by our experiences in what will be. In this way, this commotion on the stage of consciousness becomes how we constantly move back and forth in our being between what has been, and its possible tomorrows, and have a hard time to have a sense of the peaceful place where we find the origin and foundation of our being. Wherever we try to find ourselves in our life. Without this place within us, we cannot in an embodied way perceive the world as it is, with the inherent processes and laws that act on everything and govern us, independently and in themselves, as life in itself, or as Rádienáhkká in traditional terms, where we find the morality to which our entire preconscious life is subordinate and to which she, in a physical sense, makes us and our life experiences a part.

Meahcci, where nature psyche and culture become one and the same thing, generates realities from its own inner wholeness where its order and character involve the surrounding place
in its conditioned encounters, where the boundary between the underlying psychic stream of consciousness and its mediator is not always completely clear but fluid in relation to the material external order we usually expect. Meahcci does not always need sapmi for the psychic background of the preconscious whole to be stimulated and involved in a functional way in our lives. Although it is beneficial to stay there in seclusion for longer periods because of the meditative attention it creates. But it still occurs independently of us when the conditions are right, where the ego has a subordinate role and the underlying processes and actors are stimulated by the calm of an attentive but peaceful mind, and it can happen everywhere. If we ourselves seek the absolute stillness we have within ourselves, from which everything arises and which constitutes the true foundation of our inner being. This is not something separate from ourselves, but pure and uncorrupted experiential reality as we once perceived it and constantly return to, but with a mindful relationship to our senses as adults, which is something that has almost completely disappeared in today’s societies. Fortunately, the original communication with the spontaneous preconscious source of insight cannot disappear. We can ignore it and surpress it. Transferring it or confusing it with people or opinions without it being our own inner relationship to it. Which will make us feel miserable. But the connection cannot be broken. No matter how violently we ourselves or people around us try to ignore it and prevent our relationship to the content of the original sense of wholeness from being expressed, which is something that often happens just by us defending ourselves against being completely overwhelmed by the world as it is, and because it is a relationship we have within ourselves, by being threatened by our own resentment, our anxiety and our defenses as something we encounter in our relationship with the world that our senses convey to us. It is just a world based on sensation as opposed to a world of preconscious realities in personal transformation. How the world is in itself, independent of whether we are involved in the preconscious maturation process it is also part of or not. But the absolute simplest way to describe it is probably the constantly ongoing inner transformation that occurs in the relationship between intuition and our sensations and the relationship it implies between impressions and their experiential content in terms of generally accepted facts.

At first I didn’t know why it affected me so much. To become disillusioned. To feel like everything was getting to you, to have had enough. But when we ignore our psychic reflection, we replace it with faith and obsessive demands for uniformity. To relate to the crowd. Not meditatively to our individual part of the original whole. We see ourselves again in the ignorance that once made us feel inadequate and rejected. In meditative terms, it refers to the Indian psychological experience of nibbida, which alternates in presence with a circumference of a continuously expanding psychic space. At first in a feeling of infinite emptiness and loneliness. Of starting to see things as they are in a disillusioned sense. That everything is temporary. Impermanent and comes and goes all the time. That that emptiness also contains the unique relationship that consists of the spontaneous insight that emerges in the relationship between us and ourselves. But when we have experienced the infinite space within ourselves, nature as it is embodied through us, we also know that we do not need to see ourselves only through the ignorance that once hurt us and made us accept that we do not have access to our psychic space through all people. They must be allowed to meditate on their own terms. From the same early experience and unresolved insight into the vulnerability that arises within us, they cannot allow you to do it for them. Other reasons may be that the context is not compatible with the meaning of what our psychic reflection conveys to us. It is not yet sufficiently elaborated meditatively. We cannot force others to do so, nor can we be what they must be in themselves for them, independently of us, unless we just make them a version of something we want them to see of ourselves and not people in themselves, where we once again end up with disgust with worldly life, aversion, and indifference in nibbida. Oscillating back and forth between nibbida and the preconscious content of bhavanga. This in turn corresponds to the relationship in older Sami tradition between Saivo Niejta and Sáivu, or the preconscious psyche, where Saivo Niejta is the one who communicates the expositive relationship to the preconscious content of psychic life. Her other, or opposite side, is the formless image of a young woman who, like spring itself, inspires, beautifies everything and makes us connect with nature. Where everything has its own inner growing potential through her. But she also shows that everything is impermanent, temporary and fragile. Without her and her unconditionality, our sense of a union with Nature as a whole, its inner laws and morality is not possible. In this two-fold aspect she brings about the dynamics of the temporary life processes that governs all living things. But both the ancient Indian and the traditional Sami have in common that they both encounter the content of the preconscious psyche through their descriptions of the experiences we have of it in our lives. It is therefore through the psychic function that lies behind the impressions that gives us our perceptions that makes it possible to describe what we go through when we participate in our meditative life. By giving them both the recognition they deserve without preferring one over the other, or preferring someone else’s over them, we are giving recognition to a psychic preconscious content that we can only perceive experientially. Every description of them is a personal relationship to the experiences we make in our self-observation. So it does not matter how we judge others’ descriptions of how they view what they experience in relation to the preconscious content of the original whole. The pure experience still seems to be entirely personal and thus in constant transformation as it is stimulated by our way of life. If we choose to participate in it on conditions that emerges beyond us and during our psychic reflection as well as from the world as it is.

I have used eidetic forms deliberately when describing meditative experiences on a personal level, as it has become clear to me that sometime from about my first year of school and up to and including my early teens, a difference arises between our experiences of people around us, and the ways in which we have to relate to our emerging relation to our inner person and his contrasexual counterpart in the encounter we have with them within us. The incompatibility that arises between us in our relation to the eidetic forms and their supression by social conditioning, and between them and our inner parental pair, still anchors them as eidetic figures within us after we have separated them from people outside us. A kind of self-observation then emerges within us in relation to them where we begin to develop individual relationships to them that are independent of their previous external context. But if we are not provided with a functional individual outlet for our eidetic forms in relation to our meditative life, they remain in their primordial psychic relationship to us. From there they will influence us in a way that confuses them with people around us because just as we did as children we perceive everything we experience therein as one in the whole from which we later develop our psychically reflective relationships to them. Somewhere in our adolescence we have left the parental communication that previously carried the connection that created belonging and the contexts with it, which we have with its center which not only unites all opposites through the insights that follow from how it meets our experiences, but also guides us. This will then happen in direct relationship with them and not as before, mediated on a cultural basis through our inner parental pair seen through external people and dependent on an external context. What happens if we fail to establish a relationship with them is that we begin to relate to the structural content of our psyche and to our bodies as its vessels by intellectual means through ideas and concepts, instead of the genuine and direct experientially based relationships we have with others and ourselves on a meditative basis. Our inner sense of coherence and unity is instead intellectually spread out everywhere and our impressions and impulses seek all sorts of different ideas and opinions to calm our inner disorder, which in turn only further increases an already terrible confusion. Without us achieving any real contact with our own psychic and meditative reality to find the peace of mind that we create in a peaceful state of bodily calm as its vessel.

As our consciousness is confronted with the psychic flow of nonfigurative space, and it experiences itself in an infinite state of spatiality, all our personal needs for belonging and connection change their meaning. The transferred forms that mediate our individual communication with the psychic flow are also transformed as we, through meditative insight, slowly shift the source of our experiences from their personally conditioned transferred forms of eidetic images, to the nonfigurative impermanent flow that consciousness is stimulated by as it receives the information presented to it. We slowly transition to a purely experiential relationship to our existence in both a psychic and physically tangible sense. Our personal and eidetic world then becomes the imaginary reality that shaped our early relationships, and which, in contrast to the self-reflective meditative experiences we have, is what causes us to experience imbalance and a sense of constant insufficiency that comes from not being part of and ignore both our own and others original sense of the greater whole and its underlying way of communicating with and expanding our consciousness. Because if we have not experienced it ourselves, how can we acknowledge it in others, or as something inherent in life itself. Our reality becomes unreflective and in our immature relationship to the meditative states we use to relate to our world, we equate the perceptions we have of it with the psychic experiences we have of it. This ignorance is devastating both socially and culturally to the absolutely fundamental human condition we have within us. Without it, our sense of inadequacy will be a constant source of creating terrible human suffering without us even noticing it. It just becomes our accepted normal. We stage our own forms of eidetic relationships and act on them impulsively and without reflection, independently of others, as if it were a given that everyone else’s relationships to them within them were based on the same experiences. Which is of course impossible. For me, by spending time being in nature alone with myself, my psychic space is transferred onto the nature around me as a whole and it then merges into it. This then enables me in my meditative self-observation to see what is there, and what experiences I transfer to it from within my personal psychic sphere of eidetic forms and relationships. When this happens, a formless image of a young woman also appears. Like spring itself, she beautifies everything. Everything has its own inner growing potential through her. But she also shows that everything is impermanent, temporary and fragile. Without her and her awake unreservedness, the union with this greater whole and its inner laws is not possible. She brings about the dynamics and the temporary life processes that govern all living things. Together they constitute the inner balance that arises between the personally experienced and the experiences we share with everyone else through the eidetic forms they produce from our actions and impulses. This beautifying experience of nature itself, with its inner morality and harsh conditions, unites the personal and culturally conditioned perceptions we have of it with the whole.

Through psychic reflection and meditation we discover that consciousness contains eidetic forms that consist of both energy and information in the sense that when the mind is still, they expand consciousness through the insight that our meditative state creates of them. These eidetic forms are something that we will then progressively release from material and physical objects during our lives, which in turn has led us to separate them from their original psychic context and create the conscious content they were mixed with as the energy and information we see in their embodiment, but separate from the meditative significance they have for our psychic balance. For example, when our parents no longer need to carry the communication that is constantly there between us and the guiding principle that is at the center of our sense of a greater whole as an individual experience of that which unifies all opposites, becomes something of a relation to everything everywhere around us. This creates its own eidetic inherency and context. The balancing process they once conveyed is no longer something that we confuse with them. This applies to all our ideas and the concepts we create from this inherent content of energy and information. The earth and nature as a whole are also not something separate from us but are psychic events in which our bodies are created and united with by being made of the same material and bearing the same experiential origin. The meditative spatiality becomes part of the larger whole of conscious eidetic content with which they and all life are united. Through our meditative activity we discover that we share it with everything and everyone else as eidetic forms of psychic life. If I put this in context with ancient Indian experiential knowledge of psychic reflection, and in terms of their use of meditation, something that we often immaturely regard as absent-mindedness, but which through meditation has developed over many individual lifetimes to be understood as an active participation in the processes and undercurrents that are going on in the ever-present underlying psychic substructure we are a part of and allow ourselves to be supported by through the knowledge of the meditation techniques that they have developed and learned to apply to what we call psychic reflection. When our mind has calmed down and settled into the orphaned emptiness that arises within it, the feeling and content of the experiences that spontaneously arise in our consciousness, and partake in the spaciousness whose totality goes beyond it, and whose outbreak accompanies certain mental states and processes as representatives of an indispensable individual process, which leads us to the cause and condition of the conscious activity and to an expansion of the scope of our consciousness from its present state. In terms of the experiences made over centuries in and around India, these underlying processes to which we are constantly and unconsciously subjected whether we like it or not, have been known for a very long time to those meditators who, by focusing their attention on the kasinas, have trained themselves mentally in the various states of jhana. In cultivating the energy inherent in the information of the elevated states created by nimitta, the causal element in phenomena and the eidetic forms that emerge when the psychic undercurrents of bhavanga meet external stimuli, this is the psychic substructure that is reflected in each individual consciousness as its present state and inner activity, in the tranquility of the meditative one-pointedness of ekaggata, but also as a unification of the mind, and in how it position itself in relation to the original sense of the primordial whole, or nibbana.

We all have it in us. Especially when we are young, but many ”adults” are completely unaware of it as well. We entrust our bad conscience to others, to escape it and to be able to continue to be guided without restrictions by our impulses, and let others alleviate it for us by carrying some of it. In this way, we believe like children that we are free from the responsibility of our guilt and that we can avoid making the sacrifices of our spontaneity that we sometimes have to make for reasons that are sometimes moral, and others that are about not pretending that we can negotiate away our conscience through others for them to carry what we do not want to carry ourselves of the impulses and impressions that question them. We have all done it and then sometimes prefer to instead emphasize our innocence and live in naive freedom of responsibility through our still childishly undeveloped impulsiveness, in contrast to the self-observing spontaneity of the more adult personality that is carried and expressed without a guilty conscience by the individual person himself in relation to others. It is our remorse, the ugly side of our conscience that we try to negotiate away in order to live in innocent faith, free from suffering, and imagine that we are all good and, like children, incapable of doing others a disservice and harming them. By rationalizing away our psychological self-reflection. But as long as we maintain this fear, nothing changes. We and our closest “conscience friends” continue in childish ignorance to do as we have always done and learned to treat others. Without understanding why we experience anxiety or feel bad about ourselves. I mean this to be recognized in the sense of an awakening, but not something to be confused with a feeling of inadequacy that arises when we try to go beyond the experiential limits of our personality, but as an inner liberation from a conditioned relationship to a convenient sense of a naive psychic reality.

While in psychic reflection and our attention shifts outward as if we are looking at ourselves from the outside and from an immobile mass of mental states constantly present over time, we experience expansive sensations successively filling out all of its space, an unlimited spaciousness we occupy as it includes our own consciousness in a sense of a greater unification with nature, and with consciousness as its infinate space of matter where we are making realities out of concepts. Concepts like the different conditions of the ajna and sahasrara center’s in the jhana’s, and its focuses on specific meditation subjects as the cultivating of the meditative experiences of their emanating psychic energies in our self observation. Of the meditative states of both rupa-jhana and arupa-jhana absorptions, which serve us as a basis for accessing deeper forms of knowledge in the state of consciousness that arises from the intervals of thought and cognition during meditation. Our relation to the experience of our psyche opens up its connection to the nature and the earth in its sense of a wholness which center have a communication with our inner person as it appears to us in its unification of all opposites, and of the obtainment of direct experiental knowledge.

We all make experiences through mental reflection. By meditating on them and trying to come to terms with our psychic life. And trying to find some kind of agreement that provides a balance between the different parts that operate both within and outside of us through others. In one way the psychic experiences in themselves, in another over how we or others try to describe and relate to them. But in themselves, what we experience still originally comes from the same psychic source. Regardless of our opinions or how we want to look at them. What then becomes obvious is that when we are still children, it is others who teach us and condition how we should relate to these experiences. How we should describe them and how we should act based on their impact on us. If we do not allow ourselves the psychic reflection that comes with the inner maturity that our self-observation creates in relation to them, we will continue to let others describe how we should formulate and process our own experiences. They then do not become personal based on the fact that it is we who have tried to come to terms with them and meditatively reflect on their relationship to us in our lives. We have just continued to leave it to others to condition this for us. From a meditative point of view, we are still children in relation to our psychic life, and our immature nescience and ignorance anaesthetize our mind and makes us inaccessible to the meditative space where we communicate with our self-perceived and observable psychic experiences of the reality it is to be human. Strangely enough, it is most often those who fiercley deny and try to undermine or destroy this within us that make most of us choose to let them lead us.

When we reflect a little deeper and allow ourselves to meditatively absorb the states we experience, and through the self-observation it entails, let them work under our attention to them. If they do not become intertwined in our relationships between our inner parents and a transfer of their functioning to external people, ideas and opinions, a range of different states arise that otherwise become distorted and stuck in an anxious sensuality characterized by being too attentive to others as if their state of mind was somehow decisive for how our own is. Here also appear thoughts and evaluations that are directed at different states of the mind, and to our way of indulgently letting ourselves to be carried away by them as they simultaneously associate us with our mental health in the sense of that they determine our well-being or our feeling of concern and discomfort. Working meditatively with this corresponds to the self-observation that arises in the space whose stillness and tranquility in the old Indian meditative tradition corresponds to the eight steps of Jhana. When we have rediscovered the original whole from which our individual consciousness has emerged, and have again experienced the inner peace and the absolute basic state it conveys, and allowed us its sense of mental clarity, we also become aware of the states we ourselves create in it when we impulsively allow it to be distorted or distracted by the impressions conveyed by an interference that has arisen from an undeveloped relationship to our inner parental pair’s original way of functioning between us and the meditative whole that we then allow to be reshaped and given a falsified, inauthentic and arranged expression in our lives by the mental mess it then creates. But beyond them we also find states that have been defined a very long time ago which have been suppressed and only sporadically break out into consciousness. We begin to see our own consciousness from the perspective of the original participation outside ourselves, and the state we experience in the quiet interpersonal whole our consciousness is part of as nature itself. Everything becomes fleeting, spontaneous and temporary, except for the states that people have experienced here throughout time. Which fills us with a meditative peace that begins to sustain itself in the stillness it creates with its own objectives of formless experiental knowledge. In ancient times, people who had not experienced this understood that a meditator had learned and could penetrate the minds of others and thereby understand their way of relating to consciousness and the underlying nature of which it was a part and shared with all others. Psychology was something that people participated in as part of life itself, as something that also transmitted the information we needed for our inner balance when we needed it, and meditative self-observation was what created the connection that made our communication with it possible. The absence of this type of life-affirming psychic self-observation has created an obsessive attachment to our external senses and to read and learned knowledge, as opposed to that which is purely experiential. Which creates an inner anxiety and rootlessness in its lack of lived interpersonal psychic relationships that is only too evident in today’s societies. These different states or jhanas are interwoven and merge into each other as they are experienced and become increasingly clear. What connects them to each other is that they are experienced in our psychic development, and in it a maturation of our consciousness that extends the original whole beyond the original boundaries of consciousness and that includes the expansion of it without us abandoning our original sense of wholeness. If we do not pay attention to these states and their significance for us, we remain in a childish, impulsive and immature relationship to the original whole, which confuses it and the function of our inner ancestors within us, with our biological environment. With conditioned naive demands, desires and wishes that our undeveloped consciousness cannot distinguish from the experience of the psychic whole, and the connection, belonging and context it has, and conveys independently of us to consciousness. We cannot differentiate between what occurs in it and the environment in which we find ourselves. Just as when we were identical with the original whole as children, we cannot now distinguish between ourselves and others. Everything is one because our consciousness has still not undergone the process of maturation that separates them, but still causes consciousness to expand through their meditative communication with each other.

A not generally accepted aspect of what we call psychology is the self-observant meditative practice where we individually reflect on and encounter our impressions and impulses for what they are and mean to us in themselves, when we are or have been under their influence and then by meditatively reflecting on them try to understand their objective psychic meaning for us and our inner life in a way that shows the general occurrence of this content both personally, but at the same time also in our social and cultural life. Something that clearly emerges between us and ourselves in our way of looking at others filtered through our own psychic impressions and spontaneous impulses. Which when made conscious makes us see through it and also approach it in others as something that affects us all but in each one’s unique way. In ancient India and its history, where meditation has long been at the center, the insight into our human need to actively reflect on the objective mental processes, how they are woven together with the content of our experiences, and our psyche’s engagement in them based on their fundamental functions within us, it becomes particularly clear to us that in our suppression of this life-affirming need, we also need, like in Indian tradition for our mental health, to access our whole person by also beginning to satisfy our individual mental needs for psychic reflection, for ”meditation”, independently of our conditioning and the common ”good”, in a more serious way. Also, independent of individual differences and life views. It is always there and it constantly interrupts us in our ”meditation” retrospectively, and in its opposite, in our gaze towards the potential in our visions of a carefree future where our inner wholeness takes precedence. Ever present, it rests deep within us, suppressed and rejected in our psychic background and from there it constantly assaults us with its whims when stimulated by our direct experiences. But without our actively affirming it, by letting it speak, and observing its content, our experiences do not receive any psychic recognition. We do not discover the influence it has on us and on others to whom we expose the relationship between ourselves and ourselves. The most important aspect of our experiences is lost because we do not then see its connection to ourselves or the communication it establishes with us in the meditation on how we are affected by our impressions, our instincts and impulses, and the mental actions that follow from its psychic events. We all do it all the time. Often without being consciously involved and giving it its proportionate space in our lives. And often without knowing that in many older cultures there have always been known, well-tried and experiental ways to give us access to it and benefit from its indispensable way of establishing a relationship with ourselves, and then to actively take part in the relationship to our inner self in the relationship we have both to others, and to the nature that it also surrounds us with. Which is the body of knowledge that our psyche connects us with through direct experience and we gain access to through meditative insight. It is the orphaned emptiness we enter from the original whole that then forms the scope we fill with the content we experience of ourselves in our relationship to it. Which we then make conscious in our lives by the experiences that arise from them when we are forced to confront this content alone, and in ourselves.

The sense of continuity we experience within ourselves, which we often refer to simply as our nature, is the communication we have between our outer senses and the subconscious stream of energy whose contents we transform into conscious objects when we interpret and formulate them in our psychic reflection, and in how we then relate this content to ourselves in our personal consciousness, and then to our life which causes us to develop parts of the original whole that act on us regardless of their origin in it. Each such individual part expands our perspective in a way that causes consciousness to also increase in scope. This type of communication is constantly going on. But our participation in it, and our self-observational maturity, is dependent on our psychological reflection. It has nothing to do with how we see ourselves through our conditioning, and our parents relation to it, or how we have formulated our relationship to our inner parental pair through them. Becuse this represents a latent state of a subconscious stream that flows continously, which reflects a vacant state that remains dormant unless activated by conscious experiences. Which make it subside after our sensory perceptions take precedence. It leds to a meditative state of self-observation characterized by deep concentration which are cultivating insight and understanding leading to a sense of calm and serene mental clarity. Which takes us back to the full experience of the original sense of wholeness and the coherence and belonging it bestows. This experience is the absolute foundation of our being, and it reveals the original sense of inner order and its psychological connection to a context that we have existed within since we entered this life from it. Also, it is what accompany our mental states and processes upon which our communication with them, when interrupted by and intertwined with our external events, becomes what they materialise in us. They are objective mental sequences that temporarily penetrate into consciousness from the active but dormant psychic flow that support us in our meditative reflection and that, from our unknown psychic background, develop our cognitive capacity on the inner path it leads us on throughout our lives. If we try to change it or circumvent it by intellectual means for ourselves or anyone else, we become disoriented and lose touch with ourselves. We will not feel that we have a genuine participation in our lives. Or with anything. We do not sense that we live it, and instead we create conditions for ourselves and people around us that in turn cause them to lose it. This is what we call normal behavior. The generally recognized and accepted way of treating ourselves and others. By suppressing the communication that arises between this state of meditative absorption that serves as a peaceful inner ground for access to psychic events that include more comprehensive and deeply personally formulated forms of experiential knowledge, and prophetic phenomena with which mental actions are associated and we need to understand in order for them to release their inherent energy and separate the experience we have of them from what their influence causes us to do. Just so that we can understand their ability to give rise to a unique multifaceted meaning in each individual conceptual existence which in turn forms a specifically experiential inner chain of sequential information. Which in itself aims to make consciousness announce its content and expansion in the larger context that the original whole represents for the individual.

The psychic influence of the male inner father figure is not only felt within a particular family constellation, the mental pressure it can exert when distorted is as much felt in a society, in its inner structures as in the cultural context to which the primordial family once belonged. When its psychic function as a mediator of the communication that emerges between us and the deeper inner underlying field of guidance, of psychic energy and the figurative content that it releases into our consciousness becomes distorted, its true function is lost, both within our family and when it is experienced through our surroundings in our official social and cultural relations, where it is intertwined with the expectations, ideas, notions, ideals and external persons who are experienced in the same way as it was once experienced in our primordial first family. In this sense, it conditions and shapes what we perceive as the right way to behave. The unspoken underlying norms and principles of idealism and inhuman perfectionism, and how we want to be percieved by others. The ideal customs that the pressure from the psychic superstructure implies and exposes to the relationship of our inner whole. The female mother figure can here, when merged with its inner partner and united with him, function as his moral representative in the sense of determining how people who relate to them should perceive their conditions, how everything should be in the contexts they shape as both their own and others’ social and cultural belonging. But as long as they are not recognized and perceived in their true meaning for us, their invisible pressure will replace our morality, and determine our actions, which are otherwise given based on our individual relationship to the source of insight and experiental knowledge that we share with all people within us through them to be expressed culturally, from behind the masks that convey their relationship to our psyche. To realise that much of our inner disorder, our insensitivity to deeper human relationships, the psychological imbalance that our feelings of inadequacy and the anxiety and worry that this conditioning of them creates, are within ourselves, in the relationships that we experienced of ourselves early in our lives, and that they still exist between us and how they function as mediators of both the greater whole we experience ourselves as a part of, and its source beyond them where our natural voice and our constant teachers and guides are located. As long as they remain unconscious actors within us, they function as our monkey-mind. Restless and anxious. Without any real connection to our own nature and our inner person. This dual nature of our inner parental couple on the one hand creates continuity for us when we are young, but it can also, when it becomes one-sided or undeveloped, become excessively oppressive. Something that we perceive all too well not only in the innocent silence of our first family, it also finds its devastating expression in various social pressures in the world around us. Where it constantly distorts and suppresses the source of our individual human value within us. Which makes us numb and unaware of the value of the persona that turns us inward and its relationship to our psychological functions and the self-observation it is naturally tasked with conveying to us. How can we possibly relate to someone else if they do not have a conscious inner psychological order or structure that they themselves relate to. Even more so if we try to do so when we are still just children and try to reach another person in their inner confusion and disorder. It will only lead to the same psychological confusion remaining with us as children, and until we become adults enough, or reach a personal maturity that will enable us to seek the interpersonal content that affects us regardless of whether we have developed a conscious relationship to it or not. This creates a timeless and vicious circle of inadequacy that does not stop repeating itself until it is consciously noticed by an individual, both in their relationship to the internal family constellation and to the external pressure that conditions them based on their background in a certain psychological social condition. Our inner family constellation has always been there, whether we only temporarily perceive it here and now or discover how it has existed and influenced us throughout time, and from the whole that we have all evolved from since the dawn of human consciousness.

To truly encounter our personal value is something different than what we usually think it is. It appears as something in itself within us, independent of our will and that of others, but is stimulated by the communication it has in the whole that both ourselves and our surroundings are a part of and are constantly reflected in. We call it self-observation when we participate in trying to translate its content and release its inherent energy into the consciousness that then causes it to expand. I see our personal value in both the content and the energy it contains. Something that is personal to each of us. When we are young, we do not perceive it because it is so intertwined with our inner parental couple. With the generally recognized and accepted as something that overshadows our individual relationship to our own human value when it puts social belonging and context higher in a societal sense, and in the sense of the inadequacy it generates as an impossible goal for perceiving our personal value. In the older Indian traditional view of this psychological context there is an expression that can be applied here: Nimitta, it signifies an initiating cause for phenomena and words in the jhana consciousness. And the ”mental image or sign that can arise during meditation, which can provide insights or reveal the practitioner’s state of mind. Acting as visual indicators or images that arise during meditation, helping and guiding the practitioner’s focus and contemplation, often reflecting the meditator’s state of mind or insights gained from meditative practices.” Excerpt from -wisdomlib.org. In modern physics this is formulated as a quantum, or the physical entity or property’s dual nature involved in an interaction. However we choose to relate to our communication with ourselves, both in relation to the inner value we experience in our self-observation, or with it in our relationship with others, it not only generates its information and energy to us personally, but also to all consciousness as the totality all individual parts of it are in everything and are included in when our psychological reflection is involved. Unfortunately for most of us this is obscured by the limited socially accepted masks we allow ourselves in relation to our inner life. To our psyche. We cannot use the limited patriarchal father persona and its general relation and conceptual order of psychic events and its generally held context, and apply societal rules and principles to enter into the vastness of the psyche and experience the interpersonal presence of meditative self-reflection and self-observation that we encounter there. Its ”common good” approach to individual psychic life doesn’t work there. As is the case with the matriarchal or mother too. Where ”the common good” replaces the individual sense of belonging and coherence in the personal experience of our human nature, of its psychological context. Or the clown in both his malicious and cheerful but irresponsible acumen. Nor the intense and impulsive restless one, where impressions, ideas and emotions are constantly acted out immediately, often without any conscious relation whatsoever to an internal context or its intense psychological processes which will undermine its arbitrary dominance as it constantly tries to prove itself against its sense of inadequacy. There is another persona which we have to accept and come to terms with that will do it easier for us once we learn to accept it. And it is the one who will guide us into the psychic depth and the interpersonal presence of meditation and self-observation once we start giving it space in our lives.

All life has access to a timeless, original, dormant source of wisdom, and the relationship we have to the heightened sense of wholeness it creates that generates an experience of belonging and connection. But our inner family will be conditioned by how the relationships look in our outer family, and their relationship to the outside world in a way that will also characterize how we will relate to that source of wisdom of a larger psychic context that we share with them. Something we will never perceive as long as they are intertwined in a way that makes them an anxious and almost indescribable inner psychic disorder where nothing is able to be expressed verbally with an inner sense of context. Our inner person will always have a distorted relation to its psychic life when the parental figures within us do not have a relation to us on its own individual terms and conditions. In this way, it is not only an abuse but also something that, we with infantile cruelty, imagine that we through our morally inclined ideals, also should be able to shape the experience of what is already within us for others on the terms that we have been subjected to ourselves. Something that is not possible on the experiental level of our observable psychic reality since this dormant source of information and its elevated sense of continuity is not activated in this way. It remains dormant and is suppressed by our conditioned existence which becomes the dominant one with the inner incoherent disorder that our superficial persona personality then finds itself in. Which it doesn’t seem possible to come to terms with without longer periods of seriously intendent information fasting.

The original whole in which everything has its origin is a state of tranquility, an orphaned emptiness and a vacancy in the personal conscious life, and a passivity of the mind in which the underlying state of the energy that make up consciousness which is usually dormant and packaged with information about the psyche that has not yet reached consciousness, which when it is activated by external stimuli, is leading to a discharge of it, and an expansion of consciousness through the meditative self-observation that follows from it. It is right here that we also encounter the androgyny of the mind, and that which creates belonging and connection, to that in all of life that we are guided by.

Apart from how we want the outside world to view the person we have within us, we also have a set of personas with their own conditional attitudes which internally creates psychologically coherent experiences for us in how we will come to relate to our absolute ground layer of the psyche in a cultural sense. Our inner person will at some point in our lives come face to face with and identify with each one of the energy patterns they overwhelm our consciousness with. In an overarching sense of an initiation process, an all-knower will be the one telling us how to behave with its relationship to a conceptual ordering of psychic events into material contexts, and in opposition to that the intense and impulsive restless mind, where impressions, ideas and emotions are constantly acted out immedietly, often without any conscious relationship whatsoever to an internal context or psychological order will undermine its arbitrary dominance. Also, there is the one who take us into the psychic depth and interpersonal presence of psychological reflection and self-observation, and his opposite the clown in both his malevolent and cheerful but irresponsible acumen. All of them function as mediators and conditions that our inner person have to come to terms with and go through to pass into its genuine relation to the content of the primordial whole, of which we are a part and interact with at the foundational level of the psyche. They are the ones who confront us with the experiences we need to be able the handle when it comes to their arbitrary dominance within us which they connects us to by their influence on us, so that we finally can begin to understand and interpret the directions that come to us from the true nature of our being. First we experience it little by little. As minor personal elevated psychic events and guidelines quickly appearing and just as quickly disappearing by states that are controlled by an inner source that coordinates their patterns as conditioned behaviors. Then as our consciousness develops, more often and more intensely, and in both a visionary and psychologically demanding sense. Until we can fully allow ourselves to return to the original whole and its independent sources with the experiences and trials we have gone through with them, together with the knowledge we have formulated during what we have been exposed to. Which in turn unpacks the information that has been bound by its energy and then been released so that its inherent energy can freely flow and our consciousness can develop and increase in its participation with it. Beyond the attitudes of the masks used by our inner person. This creates a concentrated structure of coherent patterns embodying our psychic content and the elevated states we experience when we take part in the information that is submitted to our consciousness, which we must face unaffected by the personas influence on our inner person if we are to be able to approach the original whole again as adult persons with the functions it contains and we have identified with before but in a figurative sense, not as observable experiences. To make matters worse, if this remains unknown to us, and its self-inspecting process does not really come about in our lives, they create an almost indescribable psychological mess of impulses, impressions, perceptions, feelings and ideas without them having been experienced in a truly coherent inner context. This becomes even more obvious if they are constantly intertwined with our inner parental couple, since this will then be reflected by us culturally, often in a destructive way for our surroundings depending on our influence and our social position. For example, when the sense of wholeness we carry within us from our childhood reappears in our interior as the beginning of our own psychological trials and our inner coherent maturation process, and it is confused with our position and with the cultural external historical context to which it and our person are connected. The search for the lost wholeness and its sense of ”greatness” and the coherence it creates, can have almost unimaginable painful consequences both for the individual who experiences it, and for those who are affected by it as it is then being realized on terms that do not take into account how it affects other people. It is not experienced as the beginning of an individual psychological process and something we must face in ourselves, alone, and as something we all carry within us, and have to face there. People who go through this without knowing what is happening within them have a tendency to constantly set the world on fire on an extent and magnitude that corresponds to their social position. Likewise, when we hear someone speak of the greater good it is almost always about this psychological confusion within us. If we never get past them, we will remain stuck in the turmoil of the personal psyche and the stereotypical roles they create for us in different cultural contexts throughout our lives. We will only be able to allow ourselves and accept the conditioned behaviors they create for us. Which means we will never be able to perceive them as the independent parts of the dynamics of the personal psyche that they truly are, or benefit from the communication our inner person has with the deeper fundamental psychological states that enclose them within us.

There are also different attitudes or masks that we experiences in direct relation to women. Which we also find in the personal layer above the fundamental experience of our original sense of a whole, A oneness and ”A fundamental type of consciousness that underlies experiences, often referred to as the mind-door, that consciousness subsides into after higher mental processes are completed” – wisdomlib, and of the spatial experience of Nature and its unknown opposite in the unknown depths of the night sky that only becomes visible after we have unrapped the information surrounding the psychic energy and understood the reality of how our inner life is variously transformed through the influence these experiences have had on us through them. To put it simply, it means that there is a kind of psychological androgyny within us and observing the experiences of the psyche in the same conceptualized way, by transcendending the direct experiece of them in an interpersonal sense, and what it has foreshadowed in relation to our inner life. There is what I refer to as the ancestral mother, the primal experience of belonging and connection to Nature. Manifested in a matriarch and in her immature opposite. The seductive inexperienced girl who indulges in the embodiment of how she experiences her own nature. But also the one who has deeper participatory and self-reflective medial relationship to nature as knowledge by experience in itself, and its opposite in living that experience self-consciously by morally relying on, and living out nature’s own inherent indisputable laws and conditions. This of course, could just as well be the different ways of how I react emotionally and impulsively to my own psyche when it says something about me and my relationships with people and the world around me without me even realizing it until I really start observing my reactions to them. In any case, for a man’s psychological maturity we need to indulge in our emotional states and the seductive moods they create within us. We must also observe them through our deeper participation in them in a self-observant way that gives us a direct experiential knowledge as opposed to a conditioned and learned one. We must also negotiate morally with them within us, attending to how they shape our sense of self-awareness, our belonging, and the coherence of an interpersonal meaning based on the inherent laws and conditions of our nature. However, my experience of them have not been that fragmented or disordered due to a previously long-term and intense initiation-like experience of them in a more traditional setting of these elements. But the matriarchal and the self-reflective medial, with its deeper connection to our personal experiences and to our nature, still finds itself in a close and dualistic relationship with its opposite that indulge in the embodiment of the self-conscious moral connection to nature’s own inherent laws and conditions in a worldly sense. Likewise, with the seductiveness of the embodied experience of our own senses. Is apparent all around me.

In the deeper state of consciousness that arises in temporary intervals of psychic sensations when they have been activated by external events, and from the dormant but ever-present state of mind that always remains passive unless its inherent energy is activated by our conscious experiences. It emerges within us when the restless stream of impulses, impressions, emotional states and thoughts in our daily consciousness pauses and the energy of which consciousness itself consists is added to it, together with its content. The information that has enclosed the energy in a certain temporary form, something we experience as a formulation of it when the energy is released from its form and and contributes to the increase of the inherent energy of consciousness, which gives us an experience of our consciousness expanding and its scope increasing with the information that freed the energy from its enclosing form through our insight into its content. This added an increased amount of psychic energy to consciousness. This oscillation goes on within us, back and forth throughout our lives, like the state of a latent underlying psychic source into which consciousness sinks and returns when its processes are complete. But if this is ignored or not understood, it will create an overwhelming sense of mental fatigue, and weariness with the state of the world that arises from trying to identify with this dormant lower state of life itself, while trying to understand and come to terms with the transience of life and nature and the suffering it creates when suppressed. We can never force anyone to seek the absolute fundation of their existence. They must find it for themselves. But if we strengthen its presence within ourselves, perhaps it can also help others to developer their confidens and trust to their connection to it and for what it is for them. I believe that it is this experience of consciousness as energy, and whose content, when unfolded through our understanding of the information that serves as its envelope, is what makes us perceive consciousness not only as energy but also as information, and which, once expanded beyond itself, gives rise to matter. We experience it within ourselves as this dormant energy unites with our senses and forms in them independent psychic properties. When released through our understanding of its information, we liberates its content and increases the accumulated energy content of our consciousness and causes it to expand. A modern way of looking at the same thing but in terms of science, is to view consciousness and the natural mind and its origin apart from ourselves and entirely from the perspective of matter, as a wave-particle duality and its quantum objects. It is probably experiences of this kind that, once applied to mathematical symbolism, that underpinned Albert Einstein’s mass-energy equivalence. It is a wonderful natural function of consciousness that causes it to expand itself, and this is how he formulated his experience of it. It is as if consciousness and light converge in a single point we call personality, experienced both as energy, whose content is information, and as the matter that both perceives it and becomes it. Every new life, and every new morning is an individually embodied experience of this. It is the experiential perception of ourselves, of our personality as consisting of energy and consciousness in a composite whole of psyche and world bound by matter. Here I also like to add that we enter into the experiences of the processes of life itself, and into the psychological realm of the old indian conceptuality of matter from within the ajna chakra. Or the psychological condition where we begin experiencing psychic life as being part of the energy that is emanating from its center. This is of course based on my personal lack of having any better way to describe or even being able to come close to refer to that type of experiences.

We all do some self-scanning of ourselves from time to time. Most often when we are not feeling well and trying to identify and observe different symptoms. When we are feeling alright, we may still do it for reasons where we feel rejected or constantly insufficient. Other times, because of what may have flown in us of sensations or of emotions that come and go seemingly out of nowhere. Or because of a state we happen to be in. We may do it because we have started to oscillate between something in our background that we like or dislike. If we like it, we may want to hold on to it and transform it into something that we can own as a psychic asset within us in the future as well. We are full of events that occur within us but are beyond our control. We tend to get absorbed in them so that they shape our interior and condition our actions. But there is another relationship with them that we can have if we meditate on them. In the sense that we not only observe them, but also let them be and then let them pass when they have formulated their content for us. If we then try to maintain our focus, we enter an interpersonal space between us and ourselves. Something that we share with everyone else. We open ourselves to the whole that we have skipped over in our constant oscillation between what has been and our attempts to recreate it as something desirable in our future. We cloud our present with all our attempts to transform and redo. But underneath the constant personal stream of old events that we try to recreate into something more permanent that we can relate to in the future, there is still another dormant deeper flow beneath this. After we have scanned our bodies, our feelings, our sensations, our mental actions and states of consciousness. Everything just suddenly stops. We stop oscillating between what we held on to from our yesterdays and wanted to keep in our tomorrows. There is only a sense of coherence, of togetherness. A whole. We realize that all this is not something we can control. That all that has been is impermanent. It is only there based on how it psychically shaped our experiences. Dormant, present and only activated when we were capable and ready to receive it. Then it suddenly appears as exactly what we need to hear, right know, and which gives us the insight we need at that precise moment. The constant disruptive flow and chaos stops momentarily. No matter how things once were. It feels like everything falls into place. Before it has caught us in relation to cognitive events and affected them so that they have changed from within this inherent natural authenticity. The personal stream of consciousness steps back and returns when we have been charged with what we needed to hear. This will trigger mental actions that are activated both in the body, in our emotional life, and in our streams of sensations that cause us to end up in a certain state of consciousness. Our self-inspection and meditative observation creates this new awareness as we then regain our inner balance again. We have reconnected and rediscovered the undercurrent that is our and everything’s basic nature. The way this works on us when our usual personal streams of sensations and oscillations between what once was and the tomorrow that we try to recreate from them take a break. The deeper undercurrent that has interrupted us is not only the governing principle in nature, but also the basic elements that create a conscious life. But here is also what makes us disillusioned, what gives us a feeling of reluctance, of mental and physical fatigue. What we mix up and do not separate from our surroundings as something in ourselves of the psychic experiental material of our consciousness and which makes us resigned in our view of the outside world’s constant repetition of the inherent inadequacy and the indulgence it constantly nourishes. We see what most of us do not know about something fundamentally genuine and significant in ourselves whose maturation process is most often transmitted in a watered-down and distorted form through our mental actions in a largely ignorant and psychically immature outside world.

Deep, deep inside us are the underlying mental processes which conditions each mental process, it is where no active process of consciousness occur, where nothing appears to be going on. This is where the forms of manifest cognitive awareness are mutually exclusive with these undercurrents of psychic life. The former ceases when the latter arises. It is the psychic province that defines the innemost character and capabilities of any given beings communication between him and himself, and which exerts a definite form of influence on conscious mental states. All mental cognition that arises is dependent on these subcurrents of the mind, as mental objects, and attention, this is the fundamental condition for the emergence of cognitive awareness. Its relinking with a consciousness is done early in our lives and it provides us with an elevated perception of psychological continuity and a sense of our life as a composite whole. In india this is conceptualized in the experience of bhavanga, and I think our connection to it can be used to explain why we have a sense of continuity of our personality in our lifetime. Psychological awareness normally arise conditioned by other mental expreriences. However, they also have an unspecified kind of energy and form that is formulated as a supporting condition as its absolute basis. These forms of energy arise in relation to active events in consciousness and then gradually form and expand the psychic process between them and the phenomena that is shaped by their subconscious energy as they approach the threshold of consciousness.

It is precisely here that I also find the ancient Egyptian psychological function of Maat conceptualized as a relation to this subconscious stream of forms. As the mind-image of a psychic balance and meditative equanimity. Today, perhaps most evident in the scientific use of mathematics and its work with symbolic equivalence and the meditative state required in the processes that arise when it is used as a tool to evoke images of the inner functionality of matter and in the individual instances of when ”bhavaṅga” is molding itself in our psychic consciousness, and we experience its elevated reconnection that it conjure up in us as we have our encounter with it.

”It functions as The underlying stream of consciousness that is ordinarily subsistent and can be perturbed by external stimuli, leading to arisen consciousness.. Acting as the foundational aspect that supports the mind process and the arising of mental activity.. A stream of subconsciousness that flows continuously unless interrupted by active consciousness.. And a state of consciousness that arises in the intervals of thought and cognition during meditation.. The foundational aspect that supports the mind process that underlies experiences, an indispensable cause or condition of existence, experienced passively as a foundational aspect of mental continuity, reflecting a vacant state of mind that remains passive unless activated by conscious experiences.. The factor of life that represents an indispensable cause or condition of existence, experienced passively during dreamless sleep and continually throughout life. A fundamental type of consciousness that underlies experiences, often referred to as the mind-door.”
Its sideeffect is expressed as Nibbida and as; ”The skillful turning away of the mind from the conditioned samsaric world towards the unconditoned, the transcendent – nibbana Source.” And: ”The state of disenchantment or a profound understanding of the futility of sensual craving and attachment, leading to mental peace.”

These sentences are extracts from wisdomlib https://www.wisdomlib.org/concept/bhavanga

In my experience this is not kamma. Kamma is to attach ourselves to its content. Which makes us cling to what has been, which in turn makes tomorrow its opposite consequence and put the mind on its potential future. It makes us constantly swing back and forth between them. This content in itself is not kamma, but the conscious content that we alternately observe as the content of enlightenment when we are receptive to it. It is the dormant undercurrent that reveals itself as truth when the fleeting content of personal consciousness pauses in its constant course between the past and the future. It is when that happens that we are able obtain the content that enables us to cognitively perceive the wisdom of nature that emerge from the subsistent sense of the absolute basis of our being.

I cannot resist to also mention that it resembles the psychological aspect of the Australian aboriginals Dreamtime and Dreaming. Where the Dreaming explains the origin of the universe and the workings of nature and humanity. That it also shapes and structures life.
”It seems like nature itself consists of probability waves, and the visible order of the world is then determined by the interference of these waves..” -Lothar Schäfer. Quote, ”These probability waves are empty and carry no mass or energy, just information on numerical relationships.” EOQ.

Here I put an equal sign between probability fields and the psychic impermanence of existence.

It appears to me as a kind of declaration given to consciousness as its intention. Like the function of the Old Egyptian concept of Nu, the primordial chaos or formless cosmic sea from which the interaction of birth and rebirth is made in the function of materialisation of psyche and energy into consciousness and matter by the concept of Nut. Or the meditative state of the subconscious as seen through the nightsky and beyond of its cosmic content. But on the condition of having in part a sense of the essence of the primordial whole, and at the same time experience beingness as a total emptiness and as an orphan.
This is the absolutely fundamental experience of the impermanence of existence, and the psychic interaction we can only observe when it is perceived in its independent association with various cognitive parts of consciousness.
Different cultures have used their own means and tools to put themselves in the meditative state required to experience this. Of which I have tried to demonstrate some above. The most original of them is probably rhythmic drumming. Like the Sami drum, the Goavddis, translated it means a tool to evoke images with. The bottom line is, there is a psychic realm of non-material forms, which do exist in the physical reality as the experimental basis of the visible world.
It is this reality that makes us part of nature from within, and something we cannot ignore without jeopardizing our mental health.

By digitizing the money supply, we give our banks the opportunity to create so much money for their owners that they can buy entire countries and their inhabitants’ needs for services and care such as schools, healthcare, elderly care and childcare. Even societal functions such as access to electricity and water, natural resources and ultimately their money supply. Entire welfare systems are bought up and become privately owned on terms that do not put the needs of the individual first because their costs cannot be justified in relation to each person’s individual needs, which creates a distrust in leaders at all the different levels of society since they no longer has the means and resources to act. People then perceive that they no longer have the ability to manage their lives on their own, based on their own abilities and conditions, or seek public support when needed, and do drastic things in despair because they are suffocated by the weight of their psychological and practical needs. They find no balance or real belonging to the context in which they are part. It is even more evident if the inner person is completely identified with the male parental psychological figure and this in turn is perceived entirely as the societal norm, its principles and codes of conduct. Not as a way of communicating the individual relationship to parts of our inner whole and the impulses and impressions that the states of their sources convey.

Most often in both personal and public conversations they are a complete jumble of impulses, impressions, opinions, norms and ideals, a mess that makes them lack a mutual context that puts them in relation to the common psychic background sources whose state our conversations constantly interact with in an interpersonal way together with others. If they are completely undeveloped, and exert an unknown influence on us, their psychic sources disappear and the conversations lose their personal and experiential meaning. They become completely impersonal and will be perceived by people around us as if the topics of conversation lack a common context. They do not relate to any of the psychic experiences that they constitute a vessel for, and are supposed to convey in a contextual way. One way to relate to this, especially when we are young, is to become jocular. Another to try to appear excessively serious or knowledgeable. We try in various ways to get around the experience of the disorder of the conversational psychic background in order to feel that we are part of it. So we try to take care of our sense of others’ lack of psychic presence and concentration, their inner disarrangement. Which is of course impossible as long as the sources that express the state and energy of the content remain unknown. If there is no psychic self-observation involved at all, temporary states of them still emerge when we reach each other directly on an interpersonal level. A telepathic state of communication then arises there, established to the same psychic source between those involved independently of each other and with an almost insignificant intrusion of the ego into it. This is perhaps the best we can achieve as long as there is a lack of a mature concentration of a self-observing consciousness that can collect our impressions and impulses in a unified way and unite them in a context that makes them possible to convey to others for them to perceive together with the sources that are the origin of and shape our experiences.

When we identify ourselves with the roles whose content is then supposed to represent the total content of the personality, they end up in opposition to, and in conflict with, the primordial whole. The inadequacy and rejection of the whole that this creates within us will then shape the background from which we act. But this happens without a conscious relationship to the importance of a self-observant relationship to our impressions and impulses. When the inadequacy that this creates within us dominates our personality, we become judgmental not only towards ourselves but also towards others, which only further reinforces the rejection and inadequacy. The original whole is suppressed in favor of the content that our pretence personalities contains outside of it. This will continue to add more and more weight to an already heavy psychological and emotional burden and to the feeling of being inadequate and exiled from an embodied sense of a greater context from within. Regardless of the fact that it is something we do to ourselves and to the original whole by not allowing ourselves to approach it. Constantly showing ourselves capable, knowledgeable and measuring ourselves against others where our pretences becomes more important than the relationship to ourselves and the communication with the inner person that mediates the contact to the greater whole it communicates, which in turn exposes that relationship to the psychological violence and abuse that we, with our constant feeling of inadequacy and its bad conscience, express by constantly judging ourselves and being judgmental towards others. We experience this not only in ourselves but we are constantly exposed to it by others around us. Approaching the whole we once abandoned and seeking our personal ties to it as mature people again, is what makes us let go of the brutal dominance our aquired persona sub-personalities have over the relationship to the psychological reflection we need for the contact to it. To make matters worse and further rub salt in the wounds, when the societal norm is allowed to replace the male parental figure, instead of being its expression, the difficulties in communication between our inner person and the larger whole increase significantly. However, because of the shift in consciousness it entails, it always implies a significant worry and severe anxiety before these trials are balanced within us. Also, this often means that we have to endure a prolonged and persistent psychological torment with difficult moral dilemmas. Which can lead to the expression of unpredictable and drastic actions, often with tragic consequences when their significance remains unknown to the person going through it. I also dare to suggest that it was this experience that made Friedrich Nietzsche write Also sprach zarathustra.

There is an interstice, a space not only between me and my inner person, but between me and all persons. Between me and everything in everything that we are all in, and whose content we constantly interact with together. There we gain an incorporeal relationship to our impressions and impulses, also to the body and all the sensations it conveys to us. We experience this clearly when we have awakened from our identification with everything we see ourselves in as children, as in a growing consciousness in the primordial sense of a wholeness. Within us then arises a fictitious mound that was illustrated in ancient Egypt and elsewhere by pyramids. It was the inner foundation on which consciousness grew in relation to the empty body that it would once again occupy not only between each life, but it was something that happened each morning. Even on a daily basis by self reflection and observation of ourselves i meditation. In that space, the great primordial chaos, and the cosmic sea, we have to travel through its chaos and confusion in a series of psychic processes and confirm the functions there that shapes our relationship to the states that create the patterns of relationships that occur between us and our selves in our lives. At the center of these processes we find the figures of ancient Egypt. We recognize them in other places in the world too. They constitute the unknown inner functional core of these elevated psychic states of the primordial oneness, referred to as the cosmic waters of the night sky, and the celestial river which constitutes the route that takes us there. The pyramids themselves are the mound we must find in ourselves, that we must enter and go through in our interior to find that stable ground in order to be able to re-occupy our body, each morning and in each life freed from the inadequacy and pretence that prevents us from our awakening and the experience we have of belonging to this original sense of oneness as adults. Which I think is wonderfully illustrated by the inside of the pyramids in the passages, corridors and vaults that our inner person must go through on their inner journey towards the primordial whole. For an immature or psychologically undeveloped mind, this is of course nonsense. Because it is driven by its own importance in relation to the feeling of inadequacy and a bad conscience that arises in its conflict with our inner person. Something that we then aggressively resist and confront with an authoritarian and condescending attitude to it, whether it is within ourselves or we encounter it in others. We are still just an empty mummy. Our body has no content. There is no true beingness in it. We are barely humans because we have no being. It is a psychic contagion and inner plague we have normalized and transferred to our surroundings as a globalized psychic condition and sense of distorted community. Not for what it is; a conflict within ourselves and the absence of the original experience of the primordial whole that our feeling of inadequacy is searching for.

By using the conceptuality I already have within me and then applying it to the structural psychic processes whose figures in ancient Egypt were used to formulate them, I make those processes clearer in me as well. The state we experience when we are in the original whole and experience ourselves as at its center, which consists of nothing but is still present in everything, is something I find in Atum. He is constantly present through our inner double, early in life as the magical oneness our inner child is in as an aspect of Atum, his Ka, that we perceive in everything, everywhere by Heka. When we turn to Heka and seek the inner balance, the equanimity and truth it conveys to us, we find it in Maat. We find the psychic functionality of reflection and meditation united in them together. It is also through them that we experience our inner orphanhood and the emptiness that comes with it. Tefnut and Shu. But also our absolute physical belonging to nature and the earth, to Geb, and his relationship to the night sky, Nut, to this functional relationship to our inner primordial sea and its chaos, the inner psychic self-observation seen through the surrounding astronomical infinity of Nu. Together they lead us into the first time, Zep Tepi. Back to the origin of consciousness and the beginning and psychic growth in all there is. Here Ra appears in its place. We follow him in his cyclical path across the sky into the night to be swallowed by Nut, back down into the unknown underworld Duat for his encounter with the tearing forces we encounter there, with Apep, which we are forced to come to terms with and return from with new experiences, in a constantly recurring process we experience with him daily, annually, through all times here and now. That is what I see within myself when I look at ancient Egypt from the this perspective. The pyramids are the human-shaped equivalent of the inner awakening that was the mound that arose from the primeval waters, Nu. That mound, the Benben, which is our inner solid ground, and the legacy that this place within us timelessly carries forward in the psychic structure whose processes were formulated by people in their relationship to themselves and others in ancient Egypt. Formulated in stone with the night sky as its counterpart in a larger psychic composite whole.

Rest assured, I am not a scholar of Egyptology. I am simply applying what works for me by using their images for my own experiences and the psychic functions I believe I share with all humans in our self-reflection, and in our inner and outer cyclical processes in a single common context. Each of them has their own inner states and psychic experiences. But together they form patterns of energy, psychic energy whose forms formulate many different representations of the same origin however we choose to apply our experiences of them or use them together with others. It makes us aware of the psychological reality that make concepts out of our sensations. To expand on this a little bit further, based on what little experience I have with meditation techniques, I believe this state of the mind also corresponds to the state meditators perceive in the vusuddha chakra. But the bottom line is, they are elevated states of experience of the most primal and functional processes of the psyche, they serve us as references to the underlying structural elements of life, whose sources are conceptually formulated in terms that give voice to our portrayals of their objective but elusive psychic content.

Why do we feel offended? When we are young, we have an exaggerated ideal version of ourselves. Something that no one is allowed to question because self-esteem is then destroyed at the same time. We use it because it makes us feel unique, separate and different from others, and not the same. It also makes us feel dirty because of what does not fit into how we want to be seen. But is still there as part of us. Unknowingly, we walk around with a perfectionist ideal that makes us impregnable to others and relate by window dressing. Something that of course becomes extremely irritating to those around us. Because everything that is not part of it makes us feel offended. Nothing can be as it is, and it makes others feel uncomfortable and inadequate, which in turn makes them feel offended by it. The most common way to break such a repetition is to compulsively and impulsively throw ourselves into things and become just as uncontrolled as everyone else, which gives us a bad conscience because we are violating the principles which constitute the ideal version of ourselves. As long as we share what makes us feel offended with everyone around us, and do not acknowledge it as something in ourselves as well, everything is just fine. But some of us can’t stand it. In the long run, it becomes unbearably one-sided. So the attitude cracks, which makes everything terribly confusing. We see it around us and are reminded of it all the time and try not to be drawn into it. If we do it anyway and lose our inner balance, then we know one thing, we have exposed others to the tension of the ideal version of ourselves we have. We have made ourselves something we are not and at the same time are offended by someone else questioning it just by being or expressing something different from the principles that govern how we are conditioned. If we want to change this, it is in our self-observation and in our impulsive relationship to our surroundings, we cannot just be an inhuman ideal full of unattainable life principles. Our lives become full of unsolvable contradictions. Others will be hurt and they will continually test our boundaries all the time, until we let go. That is what disarm us and releases that tension within us. We allow others to formulate the relationship with themselves on their own inner terms independent of us. When we are young, we deal with it in different ways. It was only later that I understood what it was that created this tension and its constant bad conscience. When the perfect versions of ourselves where we appear flawless, are violated in their limiting principles, then we get angry. We want to fight. Which will give us a bad conscience because we do not feel like real persons, true to our inner person. Our real person behind our made-up persona is the one who makes us feel genuine to others.
When I was young, I didn’t understand this kind of thing. I just didn’t understand why my parents and others around me suddenly at a certain age stopped treating me the way they had before, and loving me. I felt rejected, an outcast and alone in myself. Suddenly I became an orphan in an infinite emptiness. Everyone became theatrical masks without content. It was terrible. But I was lucky to have my grandparents. Now I see it differently and as something that happens to all of us at some point in our lives, and we encounter it in different ways. Which makes it also appear collectively. We transfer it onto our surroundings in our attempts to come to terms with it. Americans are offended in their ideal patriotism. Russians for their ideals and the Chinese people and their leadership for theirs. Which creates a dangerous climate in the world when they want to fight and defend their ideal versions of themselves regardless of the conflict it creates within them. It functions as a cover for their own inner human being in the great mass. Ultimately, we are only our own relationship to ourselves. Offended by our own ideals with the difficulties and conflicts they constantly provoke in others. It doesn’t matter how old we are. Without any self-observation whatsoever, we just do the same thing. We start fights and create war. But the war is within each of us. When we feel violated and inferior. Rejected and empty. In this sense, we are all children. Some of us never reach adolescence. A time of conscious psychological exploration and development. Some start over later and they take care of everyone else through an ever-present bad conscience. Something that in turn only perpetuates the struggle we have with our ideals through others. In this sense, our inner conflict leads to our downfall. To change but also to a constant escalation. The world becomes our stage and there is no limit to the horrors we expose each other to in our feeling that our ideal version of ourselves has been violated.

It is the same attempt to circumvent what we experience as psychologically contradictory, incoherent and disorderly, but on a larger scale. The same attempt to convey psychological motives and their underlying structural influence socially and societally as we once tried to do it in our first family. It does not matter whether it is about our closest relationships or relationships that are societal and have a collective scope. It is about reaching what is behind the inner parental couple also between them and others. By doing so, we try to put everything right. Their ability to express the inner person who appears in relation to them within the personal psychological atmosphere and the common whole they convey culturally of which we are also a part together with others. This means that both we and others find ourselves in a psychological reality that we interact with in each other. Where we also communicate with ourselves at the same time without littering ourselves with the mess and confusion that comes when they are missing in others, as they act as a unifying function for our access to the greater whole they naturally support within us. When they are unconsciously absent in our psychic environment, we are in a disarray that we spread around us, and we, together with others in such an atmosphere, or in relationships where this is prevalent, want to go in and arrange, set things right, correct and recreate the harmony again with the original whole. Which is of course impossible. No matter how much we want to and try, we cannot be in others between them and themselves. Nor can we take over or be what it is that prevents them from this within them. If we only act immediately on our impulses without any self-observation, we become unwitting motives for the forms of psychic energy that act on us. We become contentless agents of what we have not yet encountered within ourselves or completely ignore. The belonging and context that our inner family creates for the guidance we receive from the unknown innermost source of this ancient whole cannot be replaced by anyone or anything other than their intermediary meaning and cultural function. And they can only be rediscovered by ourselves, alone. In an older traditional Sami context, our inner parental pair was conceptualized in Máderáhttje and Máttaráhkká. If it weren’t for them, we wouldn’t be here. There would be no second birth. No awakening. We would have no psychic presence, which is something that there is still too little of in our relationships than we or our world needs right now. It is not our bad conscience that we should come to terms with, but the parental couple who, in a cultural sense, convey belonging and connection with the greater whole we experience in our self-observation, and the communication we have with the source that constantly gives us guidance from within. Which in traditional Sámi corresponds to the presence of Rádienáhttje and Rádienáhkká.

It is so obvious, so close to us that it is almost imperceptible. We can hardly distinguish the obvious when we are faced with our sensory impressions. All the constantly flaring up, disappearing, recurring, repeating and escaping sensations we encounter within us. But that they also in a suprapersonal sense have a function we share with all others as our common belonging from which we also derive our personal and cultural relations to it. The relationship between our inner person and its counterpart means that we have an observational relationship to a personal experience of the larger psychic scope of which it is a part. The active energy that drives the conceptualization of its content is perceived by us both in its larger psychic scope as we do within the scope it has for our individual senses. Here we have a tendency to bring them together and make them one. We perceive the active force behind our sensory impressions in a way that makes us unite its personal content with the greater common one that we simultaneously share with all others. Not that it has both a unique personally experienced information intended for the one who receives it, but the experiencer, if he is not able to carry the active force behind it, is forced to bring the content back to the larger psychic scope by feeling compelled to convey it to everyone else as a truth for them as well. Often with a conviction that contains a demanding image of its original authenticity and truth and something everyone must pay attention to. I believe all forms of missionary activity, whether political, scientific or based on teachings of various kinds and origins, follow from this. The relationship remains for the observer between the conceptualizing larger psychic scope and its personal meaning and function for the individual. Based on this, it is not difficult to see that the cultural content of consciousness in its entirety and larger psychic scope contains an immense amount of invaluable information that in a powerful way has an active meaning for our inner personal life. It constitutes different levels of psychic resonance within us. We carry the personal part of the active mass of conceptual content we share with everyone else in the form of the constant sensory impressions we receive in its relation to its conceptual content. We do not see the forest for the trees. So in our undeveloped naivety we devastate it in the belief that it is our own. We have not yet discovered that when we share our concepts with others, we share not only our sensory impressions but also a content whose origin and active power is derived from the larger psychic scope we simultaneously also share with everyone else. An experience that resembles a kind of psychological awakening, and a separation where the world is more than just the conditioned ego, our inner family, or its oblivious relation to culture and country.

Without extensive psychological work on the influence and function of our inner parents, Máderáhttje and Máttaráhkká in Sami, independent of our biological ones, both the communication between us and the content of our psychic life, its cultural significance and the experience of belonging and connection in both a personal and suprapersonal sense are distorted and separated from their original content. What is so difficult to overcome is that the experience of them is personal, and also conditioned and formulated by a culture, but the very acting force itself behind them is universal and something we share with everyone else. Without paying attention to a psychic content that exists independently of us, our actions would be purely instinctive. We will come to lack patience and become restless and hyperactive without knowing why it is so. There would be no inner beingness and counterpart to the ego, or an ability to mentally reflect on the events that affect it from within, which is then what creates the consciousness or substance that emerges through the interaction we have with the content of our inner life. Without them, we get lost and become erratic. We never mature or become humans with being. We are left in the primordial whole’s soup of forms and images, of psychic energy without any identity and without there being any real interconnectedness between them. Or we desperately defend a culturally conditioned identity without its connection to others with an attitude as if it were our own regardless of the context and the consequences it will entail for the individual.

Meahcci or an active sense of oneness between nature and mind has its own internal psychic logic of experiential and direct relationships. It is about togetherness and context, a psychic dwelling in life itself. In nature and in being. For many a painfully acquired developed adult version of the psychic wholeness experienced by us as children when we re-enter what this experience contained for us. Most commonly initiated by romantic love. In time it will involve the psychic union of our inner parent figures, and the independent communication between the person we have within us, his contra sexual opposite, their mediating connection to the whole and to the inner source that is its center everywhere, as they are united in a cultural sense by the experience of the geometry of the mind at the same time as they are being experienced as the geometry of psychic space, meahcci, but united with the belonging that this inner context has in its relationship to nature also as a communication with all the undercurrents of psychic events that happen to us independently of us and interact with us from this space. Our parental couple almost resembles a pre-marriage, or a cultural engagement to the union it ultimately leads to between the primordial ancestral couple Rádienáhttje and Rádienáhkká. A connection and a union of mental and physical belonging, of unity and coherence. An experience that is absolutely sacred to all of us.

To use the concept of singularity, a black sun as a tool for processing and formulating individual psychic phenomena and experiences of the unknown, in how we perceive the source of the all-encompassing sense of inner wholeness that has no mass, but a defined function similar to that of a singularity, which borrows its mass from its surrounding psychic field by dividing it into the mass it takes, and the virtual mass it constantly loses in its exchange with the field in which this center exists as it uses its outermost layer or horizon to interact in the absolute and virtual borderland of our consciousness. This singularity that we experience at the center of our inner sense of wholeness, together with its surrounding space, formulates a single primal psychic entity, similar to a black sun whose outer layers constitute a psychic horizon that envelops it everywhere, within which together they also unite all opposites. When we enter into its sphere of influence, time stops. We are all the time everywhere, as an original oneness and have entered into the absolute foundation of our being. Something that only make sense if this experience contains both energy and content as an embodiment of information originating from this center. But it will still not have any locally detectable features and acts on us like an ideal source which have a great effect on the fate and circumstances of any psychic object coming in close proximity to it. Its immense power constantly threatens to engulf everything in its surroundings if we remain unaware of its importance to us. Nothing can escape it since it is absorbing its virtual mass from its surroundings through its interaction with matter, and is only detectable by its radiation. Where do we think our inspiration comes from? Our motion of spirit? The mental volition that we more or less impulsively express on a verbal and physical level. The psychic energy that this center emits appears to us in powerful bursts of opposites that contains both the virtual information that all objects that interact with its ideal properties have, and this singularity’s own mass that it also constantly converts into energy. The content of which is the information it emits before it ceases to exist as quickly as it came into being, and once again disappears into itself. We call it consciousness at the moment it happens and it fades away and evaporates into its original state of oneness. But before that, all of its individually experienced opposites will emerge in its information bursts and in its union of matter and psyche as it transforms matter into energy during its existence. In traditional Sámi concepts from the past, this would also correspond to the psychological realm and function of Rádienáhttje and Rádienáhkká. Other older traditions have their corresponding concepts and their ramifications of this, as an ever-changing and complex psychological influence on our lives. With that added, our tools and means to realize the imaginary in a cultural sense, by using science, a drum, or something else like an oracle knows no limits. But our consciousness and the culture that formulates its relationship to the unknown becomes a collecting container for its content. However we choose to come to terms with the experiences we have of the singularity we find in the communication we have with ourselves.

Bad conscience is like the coarseness we add to ourselves that we use against others, and that we must find a way to go around in them if we want to try to have a genuine relationship with them, and to the communication we share with them between us and ourselves. Conscience appears as if by a constant provocation in the absence of that relationship. It is our karma and functions as a universal law of cause and effect and is the recurring result of when our actions are a result of our ignorance and not being sufficiently psychically attentive in relation to our inner person and the true experience of our inner wholeness to which it relates us. What we call I, has become the sum of the actions that have psychically conditioned us. It has become our karmic deceiver on a superficial conventional level of provocative affinity and has more to do with our bad conscience than with our real inner person. Most often they are also in direct opposition to each other which leads to a constant choice within us. No one can make that choice for us. Should we seek our connection and refuge in the relationship we have to what provokes us, or to what within us that makes us feel whole and truly involved in the depths of ourselves. It works like a law of nature. Present in every moment, which makes us alert and attentive at all times. When we are aware of this, we still constantly lose the concentration that follows from it, but constantly pick ourselves up again. Over and over again. It is our biographical material, our karma and the inner soulless deceiver and shithead that constantly torments us with our bad conscience. Which is not us but the one within us we have added in our attempts to get around what it is to us when we face it in others and try to reach the authenticity within us that we share with life itself. Not constantly creating a self-worth through provocation and at the expense of others. Karma can really turn into a dark shadow we cast on everything and everyone around us, while it also promotes the psychological friction that makes us deal with it and reconcile ourselves with the content we ourselves must face in it. It’s horrible, disgusting and extremely difficult because it’s so comfortable to be an ideal in itself, or to idolize, and everyone else assholes who question it. But the biographical material that exists in our constant presence, our karma or our bad conscience wants otherwise. Everything else is just evasions and evasive maneuvers to avoid it. Most of the time, it seems that the concern is not that we are doing horrible things to each other, being evil, but that we do not know what it means to do good things just by having been shown what it is like to be in, and have an undisturbed communication between us and ourselves.

It is like being involved in an endless all-encompassing field of energy. Where different concentrations of it form powerful states of them, with their own more concentrated energy whose different states organize their forms which we then clothe in specific terms when we describe their impact on our lives. If we identify with them they turn into ideas, notions and categorical ideals. For in contrast to that and their formation of our persona the psychic events we imagine exist in their inherent form of energy, as inner attractors in themselves which then relate to our conscious presence there. Their influence on us creates patterns both individually and collectively as cultural notions, as ideals, as they become ‘beliefs’ by the influence they have on us as patterns of behavior we follow without realizing their real meaning and significance for us. We are all connecting to their image here. An attractor in this 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 living experiences, are lead to a conceptualization of the attractor itself that pulls us in to its phace space. The Sami Máderáhttje or Máttaráhkkáh, or Rádienáhttje and Rádienáhkká, villains, martyrs or saviors, are all the conceptualization of attractors and their different states our experiences are building up within us as a process of psychic maturitation, and how we are consciously closing in on a specific attractor as an aggregate of all of its personal states together with its own internal conceptual formulation. The female figures of 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 the psyche, or Sáivu in Sami. Máttaráhkká and Máderáhttje serve here as cultural 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 individual psychic conditions, 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 spontaneously come to 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. This energy field connects us to our bodies through our senses, which in turn connect us to the earth as the object of its embodiment. Ultimately, it is not about how we choose to articulate the power of the processes that constitute our inner experiences, but how we share our different experiences of how they shape our lives with each other. Attractors are taken from the way science uses math to produce images of the invisible, unmanifest world of energy, in the same way that the Sami drum was an oracle and an image-making tool for our inner processes. It is only the application of what they produce that sets them apart. We can be assholes about it and treat each other like shit, and destroy our world. But all we have achieved is to reflect how we see ourselves, and infect others with that which has been lost in relation to who we are. Unprovoked hostility or a condescending attitude towards others only shows our loss of feeling authentic and allowing ourselves to show true kindness. We have not yet found our way to share the objective experiential psychological background we share with everyone else.

With our inner cultural mother figure and how she relates us with belonging and context, we experience with her an extremely personal relationship to what our outer senses convey to us through their embodiment. Yet they are not at all ’personal’ in themselves. When we, or our ego, do not identify with them, they are exactly the same experience in themselves for everyone else who experiences them, and not anyone’s own. We all perceive them all through our eyes, ears, nose, palate and tongue and through our bodily experiences. Which act as a physical vessel for our relationship to them. But in themselves they are not ours. We do not produce them. Just as it is not our ego or our inner person that is their origin, but only the relationship we have to our sensations, or the psychic content that arises in our consciousness. Which are conveyed outwardly by our cultural father figure who is the one who provides the awareness of the connection between us and ourselves as an objective psychic entity. When they are realized, our inner state of true wholeness begins to appear without distortion. At the same time, our self-inspection also begins to discover the form of a counterpart to our inner person as something in itself within us as a kind of second opinion. This separates us from our perceptions, beliefs, and ideas. We discover that what we have perceived as reflection has actually meant that we have previously been hijacked. That we have renounced our psychic presence in its relation to the communication between us and ourselves, and in our absence have identified ourselves with the energy of its content, and the sensory material that is conveyed to us. Our surroundings discover it in us when we become absent and we have not yet developed the relationship to the role our inner person plays here. Because the psychic material it produces in relation to our inner whole cannot yet be perceived by the person who is identified with its content. The most common shortcut to escape this state is to interrupt our communication with ourselves, to instead identify ourselves with a professional role and the meaning we give it in various social and collective contexts, because we cannot convey any of the personal relationship we have to ourselves and the inner context we share with everyone else behind it without interrupting or reprimanding them for what the communication between them and themselves spontaneously conveys together with others in their relationship to themselves, if it appears independent of, or differs somewhat from, what is generally recognized and accepted. The internal psychological dissonance we experience both within ourselves and in relationships we experience with others in our environment as a general mental health condition has often arisen here already at an early age. This does not mean that everyone is mentally ill, but that there is a broken relationship to the psychic material that gives content to our lives. It creates a terrible anxiety when the connection between us and ourselves is broken. We are then completely left to try to cope on our own if we find ourselves in an environment that is completely uncomprehending in the face of the experience of what is affecting us from within. So we are forced to create a person who will defend us and at the same time provide us with the values ​​we need to be able to survive on a psychological minimum of inner activity. At the same time, we do everything we can to ensure that the original connection between us and ourselves is not lost or that we allow the content it conveys to be distorted. Which is often what an unforgiving environment cannot tolerate without it also affecting them as a psychological and moral dissonance.

The idea that all physical and mental life is in a cycle that is a continuation of all previous life, means that there is also something permanent in a connection that is in itself a resumption of something in life that exists and can be experienced by all life everywhere all the time, and which our senses follow as a background continuation that we discover on our own of its inherent continuity also as our participation of nature’s cycles and constant emergences as psychic information which is not something we come up with ourselves. A kind of knowledge communicated as individual facets of instructions that have been transformed into a chain of being, something that we also find in the concept of jhana, a meditative state that means that the practitioner of self-inspection is gradually absorbed in his meditative focus and in his natural chain of a normalizing approach to his raw psychic experiences, and they in turn have levels of experience-based conceptual mental abstraction. As I also recognize it in the concept of Scala Naturae, originally the gradually developing maturity of self-awareness and meditative reflection in early Christian thought, before it came to transform into an attitude of individual acceptance and access to a ranked social or religious life in the way it is superficially applied today. Not the slow chain of change of the inner being that later came to be the objective order of things in hierarchies with an emphasis on personal and material value instead of being a consequence of self observation. Originally, it was the experience of the natural order of things in the cycles of life on which everything depended and which was inherent in everything, that then also came to be applied to life in the concept of evolution, and to our psychological and meditative development as the stages of insights we make, that is present in all life, and the development of our consciousness that our participation entails in the psychic atmosphere where our experiences gradually bring about an closer approximation to what the original experience is of this whole, which we find as an eternally overlapping continuation of psychic qualities that seems to timelessly follow from one life to another as the absolute primal state of our inner being.

If we have a parental environment that almost exclusively conveys an external world without an understood relationship to our internal parental figures, and that constantly interrupts the communication between the inner person and our inner center for their own need to be affirmed by others, and then also becomes reprimanding when they encounter a defense against the abuse when it happens, then this will undermine the ability to articulate that relationship within ourselves when we are still young and create a constant guilty conscience for the contact we have between us and ourselves and our relationship to the content that arises there. One way for us to deal with it is to develop a connection to our instincts and impulses through our inner giant. Our bastard or scoundrel. The Stállu. If I were to put my finger on something in our time that fundamentally defines it, it is the role this figure within us plays and the loss it entails of our relationship to the original whole. The rejection and feeling of constant inadequacy that this creates within us and which causes a deep alienation towards ourselves, which makes us lack a real relationship to our conscious content in the psychic reflection we have between us and ourselves, and see the superficial conceptuality, idolization, ideals, and general opinions that we replace this with as a compensation for the loss of the real meaning of our inner parental figures and their mediating cultural role in relation to the world we find ourselves to be born into. In this sense, the importance of Máderáhttje and Máttaráhkká, or similar figures like those in traditional Sámi culture, cannot be overestimated. A conscious relationship to them makes a distinction between our own psychic content and that of others and also puts it in relation to our perceptions as a content of interpersonal meaning when they receive a cultural expression for us personally as mediators of a deeper psychic contact with ourselves, of Sáivu, and the connection they have as intermediaries of inner context and the self-observation that psychic reflection is for us and for others within them.