Stefan Stjernberg.com

When we are brought to the edge of the unknown, to that within us which is beyond what is comfortable and familiar, we come to end up in a state of spontaneous knowledge. There our true voice emerges in its pictorial language and stark contrast to our usual factual or literal use of language. It happens when things quiets down around us, and we find ourselves in the outskirts of our minds in a forest, or in the mountains or the table-lands in the north. Or when our lives suddenly change for some reason and we end up outside of where we are used to be. Here we suddenly meet what is the experience of a hidden knowledge, or our interpersonal psychic life. All that which independently of us connects us to everything else around us. We discover that we get help and advice from different transparent relational psychic forms of our mind, independent of our ego’s, or by whatever opposites we choose to pick out our personality from. This aspect of our mind or activity of nature in its connection to our within is conceptualized in sami as Gieddegeažegálgu. Something we experience when we are ready to get ensouled by nature itself. This also means that before we get into the trials of Uksáhkká, Juoksáhkká and Sáráhkká, we need to spend a lot of time with Gieddegeažegálgu. Often that association means many years in her immediate vicinity.

Rádien-Niejta, the counterpart of Rádiengieddte who is conceptualized in Sami as the male psychic nature within us, is how we come to choose to interpret our presence of mind and instinctive ways, and the one who determines how we choose to listen to our inner person and face the opposites that always dominate the events both within and around us without being drawn into them, at the same time she also move us into the direction of the wholeness that exists beyond them in its non-conceptualized form, thus supporting the constant inner conversation that goes on between Rádiengieddte and her in their relationship. But also to the one between her and the essence of insight that she opens up to our inner person that connects him to the old voice that emerges between all opposites. If she only gets her existence through an external woman, then that woman becomes the one who gets to mediate that relationship to our inner source, or Rádienáhttje, to the relationship we have between our inner person and the reality of that source within ourselves. She then becomes the outer relation of our connection to an inner perspective and primordial wholeness whose directions also guides our inner person there through her. Like a wise old man, this wholeness acts and leads, inspired by his daughter. Not unexpectedly, we also live out this relationship that once arose within us, but first transferred to our external relationships, before we discover its psychic reality as something that exists within us as this relationship we have between us and ourselves with her. We experience it most clearly as the substance we are constantly trying to find in our relationships. In this sense, Radien-niejta is also experienced as a twofold psychic influence. At one end she is the daughter of the sun. Its warmth, the growth of life and the return of light. At the other end she is Saivu-niejta and how we constantly switch between the within and the without. She is the one we must pay attention to in order to gain access both to ourselves and others and to be able to see through all the opposites our ego entangles itself in as she brings us into the world as an underlying psychic phenomenon.

Within us we have a personification, something that is experienced as pure and total desolation. It overtakes us with a nauseating intensity and a terrible sense of loss of our individuality accompanies it. It is an absolute feeling of being completely annihilated. Of experiencing one’s inner psychic death personified and dissolved into a totality of a formless and unassociated emptiness. Everything becomes nonsensical, eternally contentless and insipid. A life without our inner person and the context it belongs to. It creates a terrible disorder and puts us under constant pressure from a world of opposites we are then thrown between as we are constantly forced into its uninterrupted polarizing. This is Rota-aimo, and Ruohtta is its host along with the wolf who is his pet and overwhelmingly menacing companion. A terrible place in which we find ourselves when the constant buzz and disorientation of our environment forces us out of ourselves and away from the inner self-organizing source and order that exists in direct opposition to our fear of the influence it has apart from our ego. Because it is at the same time its own inner unknown opposite. Ruohtta is Rádienáhttje’s dark side when he is not perceived and reflected as who he is in himself. Instead of being the insight that arises between all opposites, he is its antithesis. Most often we come to experience his presence to us as the other, or the personally transferred self-regulatory principle that constantly corrects, rebukes and compels them to relate to us and to others in a perfectionistic way, and to only one side of a commonly conceived and accepted social and moral dualism that has nothing to do with the intensity and power that exists in the reality that is brought to us by Ruohtta. People around us who force him on us are truly horrible, and should be shunned like the tormenting mental plague they really are. It becomes even worse when he is transferred in good faith to our children by a narcissistic environment, and for them to meet by themselves before they are even mature enough to understand the meaning of the intensity of this extremely powerful meeting. Which makes it all the more understandable why most of us choose to dismiss it frivolously, or water it down in academic terms that lack the true inner psychological impact this has on us. Words don’t even come close to this experience in any way, but it’s the only way I have to try to describe it. Processing our presence and rebirth in Jáhbmeaimo is one thing, but being pressed or shoved into Rota-aimo by someone, even more so if they are close to us is another thing completely.

We always turn to the inside. To the pictorial forms of psychic life. Sáivu in Sami. We seek that connection with others. Be it our parents, a partner, a child, an animal or a place. We want it to have essence by going inward. But my inner person, in Sami conceptualized as Rádiengieddte, does not want to be taken care of by it, or rejected for it by its ability to establish this relationship with the other. Because he is the one who mediates our relationship to the greater insight that emerges between all opposites. When we are rejected because of an environment that fears this relationship with themselves and others, we learn at an early age to deal with it as they do. Through our actions we then mirrors how our own relationship to the person within us has been treated, but reflected through others. It becomes a way to still be able to have this contact with ourselves and at the same time feel that we have a kind of access, albeit a distorted one. We do not see the consequence it has both for us and for others, to constantly support or maintain our communication to this part of ourselves through what others reject and suppress in themselves. It becomes a way of being and, despite of everything, to be able to have a sense of belonging, however inhuman this appears to others around us. We believe that by putting ourselves into the place of others, and what they have to do to have it, that we gain access to ours by being their relationship to them as well. That by being it for them, we also take care of the concerns that the lack of it have created in them. Obviously it doesn’t work. Our attempts to get to the within of another person, to that which is between them and themselves together with us does not work. It doesn’t help no matter how much we try to take care of others, or try to transform our relationships into what we want to see of ourselves in someone else. Everyone has to make that experience in themselves in order to be able to have it with others. We do not feel more accepted because we entertain an idea about it, or a set of rational considerations of literal facts about what it is. Or have far-fetched speculations about them without them having a perceptible inner relation to us in the immediate situation when we turn to the interior of the other. Instead, we will only feel left out, and drawn into someone else’s inner conflicts in the relationship they have with themselves. It is not only a relation between me and myself but also my and everyone else’s personal relation to people around us as a group, society, or entire countries. No matter which scale we choose, it is always our own personal relationship to what this is to us in the other that shows us our true face. We have learned to compensate for our perceived feeling of being rejected and limited in what is a natural access to ourselves and that of people in our immediate environment. In the worst case, we constantly take revenge on others by interrupting, correcting, using psychological and physical violence against everything we later have come to suppress in our relation between us and ourselves since it is what our person within has learned from people around us. What he and his inner counterpart Rádien-Niejta have been exposed to is their way of acting towards us which then turns our actions into their retaliation against our surroundings psychological abuse. We constantly try more or less consciously to create or find that in our environment that allows us to act on the basis of the psychological abuse that this person within us have been exposed to but have not yet understood how it come to exerts its influence on us. Its like they are constantly looking for some kind of vindication from others without us knowing what we are doing when we recreate our inner conflict with others.

It recently occurred to me that the Sami drum, the goavddis, loosely translated as ”a tool with which to evoke images”, also closely resembles a mandala. Within its enclosing frame, the conceptual inner world was drawn in its pictorial context. All inner psychic layers that its wearer perceived and was deeply involved in were included. Alongside this, it also functioned as an oracle. With a pointer that could indicate the inner path as a guide for the user when the drum was used. It was never about the kind of black art it came to be portrayed as. Or the backward tool it is often condescendingly described as. But more like the geometric form of, and guiding visualization, of the perceived inner whole, which together with its central figures is something that points us towards different parts of our inner coherent psychic structure, and a way of trying to enter into, and take part of how their influence reciprocally exerts its influence on our lives.

Rádien-Niejta is the sister of the person within us. In Sami envisioned as a maiden because of her psychic nature who inspires life from within herself by her vitalizing perspective and direct influence on us. It is she who makes us go to what is within, and perceive when others cannot, and she becomes rejected. She embodies this in a psychic sense. Mind and body become one in her presence. It is she who makes us receptive both to nature within us and opens us to it in everything else around us. To what is the within in the without and how it is relating to us. We become one. Our relationship to her through how we interpret her presence of mind and instinctive ways is teaching us to listen to our inner person, and see through the contradictory opposites that dominate events around us without being drawn into their need to see what they reject in themselves through others around them. Which brings us down into Jáhbmeaimo and Jahbmeáhkká’s rule over our biographical experiences. Rádien-Niejta looks to our common nature beyond that. She keeps them apart and makes the insight that arises between them apparent to us by her relationship with Rádienáhttje. To the direct unity that exists within us in its non-conceptualized form that supports the constant conversation that goes on between our inner person and her in their relationship between them within us. She not only brings with her the mindset of the psychic experience of the interpersonal life of Sáivu, but also the distorted influence our ignorance has left of it in our cultural and biographical life, in the relationships we need to how that affect us, and how we turn events into experiences in our immediate surroundings. When this is the case we lose our ability to relate to what is happening within us and what significance it has for us when it happens to us. Our world becomes chaotic and torn apart in our conflicts with ourselves. She will feel rejected and we will retaliate in her place by taking the conflict that arises with her to others. Instead of us independent of the inner contradictions of others, and their confusion between us and Jáhbmeaimo, give her the importance she has for our own inner person in his surroundings.

When we confuse our inner person with Máderáhttjes and then transform the background that is conveyed to us, to instead become the general attitude that dominates a society at any particular time in history, we will be occupied with a knowledge and morality that is exclusively founded on a one-sided and perfectionistic attitude towards those of our inner opposites that our time accepts. But without what we reject, the bad things that happen to us at any time, in any age, are what expose this one-sided relationship to its own opposites which will then relentlessly exert their influence on us, constantly creating their own moral conflict to our attitude. Máderáhttje as our cultural psychic expression of the person between these opposites becomes deformed in his relation to the self-organizing universal principle that our person within connect us with. Experienced as the formless source that operates in everything that organizes our consciousness as part of the unity that exists in all forms of life, it acts directly on us as a law of nature. But each age still chooses to constantly prefer a strict relationship to its set of opposites, and to the dispute that arises in the threat of that which it rejects. Which will also imprint on the person within us by those who are closest to us. When this inner self-regulating principle that guides us has no cultural expression and it is mixed up with Máderáhttje, it will thereby only reflect the order of the time we are in. We will only see ourselves through the opposites that formulates the present time. Not what it is in itself within us. Its constant presence there, how it operates and giving directions to us, to everything all the time. We will not have a common social and cultural expression for its life within us. When that is the case, we lose all our ability to orientate ourselves in what this means to us, to our nature, and the perspective it gives to the psychic time which it provide us with as a balance of life from within life itself.

It is indeed a terrible thing to be entirely under the authority of Jahbmeáhkká, and to constantly repeat the same biographical material which formed the terms of our earliest relations. To be in a constant chaotic separation of dependencies, shortcomings and impersonal demands that can never be satisfied under her spell without any relation to its psychological reality. Jahbmeáhkká is the unknown dark side of Máttaráhkká and the one that causes us to constantly kneading the same psychic material and withdraw from those around us. She becomes a relation to what this does to us and belongs to our interpersonal relationships. Nor do we pay attention to her relationship to nature as the one that interact with us from it. The one who makes our within palpable in a bodily sense, and in relation to everything around us together with others in an external cultural sense. It is she who bewitches us, who makes us withdraw, away from ourselves to live numbed by her in psychic absence. Ruohtta is her male underground counterpart and Máderáhttje’s dark side spreading his own psychic contagion around us with his inner void where no life can exist. He is the unknown or repressed sense of the cultural expression of the person within us. The one that has not gone through his second birth yet. But is still trapped in his own inner desolation. Which in his vulnerability and fears drives us crazy.

At some point we have to come to the place where we have to face all that has been unspoken, deal with it by putting it into words, and give it substance. What is happening to us there is shared by us all, but is often denied by a small academic portion of our mind as part of the collective attitude which emphasize that all knowledge exclusively comes from our education centers and universities, and since that part of us do not go through the experiences that we obtain outside of this context, it believes that neither can anything else. Knowledge based on direct experience of life in a non-conceptualized form does not really exist. But people with a perfectionist approach to life, with the phobias, ideals, and vulnerabilities coming from being filled up with the tension of a one-sided fixation on one end of the opposites we encounter within ourselves, are the ones who just like us will cause the most suffering to others by this exclusion. It is something that we all have within us in relation to our inner person until we meet what has remained unspoken. If someone asks me how I know what I know about this, I have to say I don’t. It was there before I was. We do not know how someone else’s psyche is structured and forms a coherent whole within them. Or how they should make use of it since we cannot experience it for them. It is a relationship between us and ourselves, where we interact with the person within us in the sense of the issues we are set to deal with there, together with the abuses it has been subjected to. Let alone that it is of great societal practical and behavioral importance. It is still a connection that mutually mirrors the relationship between us and that person within us who settles and balances all opposites. The old conceptual Sámi term for this source of a greater cohesive whole within and outside of us is Rádienáhttje. We are a part of it as much as it is something that operates in everything around us. In one aspect it is also the embodied Nature that gives us what we call another perspective. Which is the psychic form we use to adapt to the aggregated experiences we call our within. Or in the concept of traditional Sámi, Rádienáhkká. In other words. Admission to one and other is soul. Interpretation is the ego’s interaction with our inner person. Its axis or world pillar.

When we do not have an understanding of the cultural aspects of our primeval parent pair, Máttaráhkká and Máderáhttje, and their psychic functionality as social vessels within us, we will constantly correct others, become argumentative, pejorative and idealistic. From the outside it looks like we lack a common social approach to where we can share that relationship between them and our inner person, and in their connection to our nature’s self-organizing inner voice that guides us and gives us the knowledge we need to absorb. Instead, we often believe that our own personal relationship to the self-organizing inner person that coordinates our own unique biographical material is identical to that of others. And works in the same way in someone else’s personal relationship as they do for us. Regardless of the differences between our personal experiencess, as if there is no difference between them at all. This will of course be perceived as both provocative and insensitive. While it is also an abuse of those who experience it in what is each person’s interaction with his own set of psychic events. It will be perceived as an attempt to override another person’s relationship to their inner person, since we are rejecting how it organizes that person’s experiences in that relationship. In such a situation, we will perceive it as if it is our relationship between us and ourselves that is rejected. As if it should not be taken seriously, and as if there is something in our personal context in that relationship that we should consider questionable within ourselves. Almost all conflicts that arise in our close relationships are also of the same kind as those in the world around us, because it is something that arises from the conflict that we carry within us when Máttaráhkká and Máderáhttje are not experienced as cultural vehicles for our psychic experiences. In between us and in ourselves. But since we don’t identify it there, we confuse our inner connection to ourselves with that of others and try to control it there, in their place.

Imagine constantly waiting for a sudden emotional outburst, or to be corrected all the time. And that the only relief you get from that tension is when you tune in to it, or conform to what a person or context of people allow in themselves, to what then makes those who have those outbursts receptive to you. Imagine at the same time that that person is otherwise enclosed in himself, and only notices that in his environment that either causes anxiety, emotional outbursts or, by fixed ideas, create relief from them by being deprecative. Then imagine that they are the one closest to you. To varying extents, this is what our children encounter and the child within us learns from our surroundings and then passes on. Which becomes our entire inner world. But that was not ours from the beginning. It comes from those who were here before us, their lost connection. We are their cleaning service. And withdrawal is not an anesthetized or catatonic state. It is the constipated biographical material of others within us. It is not that spontaneous interaction with our inner person that we share with everyone else. That expresses our individual character. That makes us human IN other humans. Where we share the psychological logic of the interaction we have between us and ourselves with others. We learn to be catatonic, to withdraw through the outbursts and criticisms of others, of our repressed needs to feel that we have access to people in our environment. Which is a treasure! A genuine source of wealth. Whether it appear to us in sudden and terrifying bursts, or in its passive aggressive opposite, in our feeling of rejection. Which is the same thing but in reverse. Either way, it is what denies us access to who we are and where we find our access again. How life interact with us. Which makes us express our relationship to others through the relationship we have between us and ourselves without fear that it will backfire, and humiliate or degrade us. Which is the inner world we live in and then unprocessed pass on to our children. Not because we let their relationship between them and themselves count, but we just have to let our tension have its way with us, and constantly intervene, interfere and correct them in ourselves and in others.

It is truly both a humbling and a crushing experience to realize that one cannot change another person. That the conflict we have within us is something between us and ourselves. That we have personally colored biographical material mixed up with the figures within us that convey the psychic energy that we convert into experiences. Conceptualizing it using old Sami terms, it was mainly Máttaráhkká and Máderáhttje who, in relation to our parents, became the carriers of their biographical material. But they exist within us regardless of how we were influenced by our parents. Máttaráhkká and Máderáhttje act on us based on our psychic reality apart from that. So until we can see them within us as independent of our parents, we cannot distinguish between us and other people in the personal material that we confuse them with. Everything becomes one and the same thing. Nor can we see what Máttaráhkká and Máderáhttje convey to us beyond themselves in what is their psychic reality, it does not matter what we say, what we do or think we understand, as long as they are not separated from the biographical material, they are not visible. Instead, our psychic direction is constantly pre-occupied with settlements in the biographical material. The psychic intellect is in a state of innumerable repetitions originating from those who filled us with their personal content, and with the reservations that causes conflicts within them. But our nature and its own inherent self-regulating counsel and guidance knows nothing of this. That is why it is so important for our inner balance that we can relate to Máttaráhkká and Máderáhttje in how they support us separate from our biographical experiences. The conflicts that arise within us between them and the biographical material, are balanced not by our relations to their external origins but by how they relate to our nature and its inherent self-regulating center. Which we also discover everywhere in everything and everyone around us. But when we in our relationships are used to give voice and life to the inner conflict people have between their biographical material and our original parental couple, we just become what it is that is of concern to them. Their traumas, inner contradictions and phobias continue within us as if they were our own.

My inner person connects me in an embodied way to the earth. It is a physical relationship between my mind and the earth with psychological attributes. It creates a physically experienced reality as from within in my relationship to what it is to me. I become a part of this experienced dualism in an absolute physical sense of belonging. Everything in that relationship is a part of me and I am part of it. We are united. In contrast to this physical experience is the embodied psychic substance of a universe in a timeless eternity. Something that is experienced as the counterpart to the person within who conveys this to him. This is also the one who leads him into the elusive and endless extent of this background. Here psyche and body becomes involved in each other in a constantly alternating movement back and forth between them. Between the known and the unknown, the sky and the earth. Where our mind also becomes earth in a psychic union of a challenge we must face to genuinely feel as real humans. It is this connection that makes us authentic to ourselves and what creates independent moral individuals in psychic contact with our earth and the world around us from within. Something that I have found to be wonderfully depicted in the images of the Egyptian couple of Nut and Geb. A relationship in which this is constantly weighed and balanced by Maat. Who with Thoth is also considered to be both male and female. Which in the pre-christianed Sami world was the natural order of things. Never the less, this is our sense of a timeless psychic experience. Of the world from within. Of its unknown self-organizing center. Where timeless religious events are transformed into psychic art that is often perverted and used to deprive our inner person of its unconditional relationship with nature when we exclude our undiluted physical belonging to what it conveys to us.

Today I heard a wonderful example that within us there is a person whose psychic nature exists there independently of the body.
A nurse who is a friend of my family is caring for a patient who is seriously ill and unconscious. The patient has no way of communicating with the environment. The nurse who takes care of the patient chats with her daily about a little bit of everything, about the weather and what treatment she receives from her when she is there. The patient recovers and on a return visit she overhears the nurse talking to another nurse and walks up to her. She says that she recognizes her voice and the nurse then tells her that she was one of those who took care of her. The patient then gratefully tells her that she has heard and listened to her small talk the whole time and that is why she recognizes her voice.

All the conflicts I have, that emerge in me, are conflicts that erupts as experiences between me and myself, and what I experience as composed by that relation to me by my interior as ongoing inner processes in their direct relation to events in my daily life that surrounds me and my psychically embodied inner counterpart. The word that I find most suitable for where this takes place is the soul. Although it does not do full justice to the relationship that this is within me. It makes it both something independent of me and something like me, but different. And to something I have to come to terms with together with it. It is also constantly balanced by the voice that behind it is the self-organizing and cohesive whole that guides both of us in our relation to each other. The tension and conflict that arises here has nothing to do with my environment other than that I first identify it there and it is where I create a conflict out of it. It’s not something that just happens to me alone. We all see it all the time around us. But our own part of it is not there. We find it in ourselves. Between us and that within us that has something to show us in relation to the processes that cause it, as it is this growing consciousness that we relate to as the partner our person within us constantly have to face and understand. Without it we have no purpose. We have to rely on that other people have this connection to themselves and provide it for us. But the world we live in constantly shows us how hazardous this is. So it is not favorable for us to seek it there. We just have to find it for ourselves. And maybe help someone find the path that can lead them to what this is in themselves as we share this with them. In ancient Sami traditions, both sexes were present within us all the time as two separate personalities, and our meeting with Juoksáhkká was the challenge that was decisive in our preferring one over the other. But both were active all the time in an ongoing dialogue within us, and to how our psychic relationship then was formulated to Máttaráhkká and Máderáhttje in their cultural sense. Something that we often confuse with our biological mothers and fathers and distorts in our relationships with each other.

Much has been said about being initiated too late or not at all into the social and conventional habits of our societies and of which our psychic life is supposed to be a part, and from whose psychic roots we emerge. But very little about how we are prematurely forced to abandon our sense of belonging to an original larger whole and suffer the transformation of being exposed to a society and its conventions all too soon. Before we are mentally ready to suffer through what it means to us to be an individual in its own right that is partly separated from the collective attitude of a society that is also disconnected from this primordial wholeness. Many of us, out of pure self-preservation, have abandoned themselves and the overall sense of security and what that means to share the self-organizing balance that exists in everything around us, and its directions, to instead adapt in different ways to an attitude towards what is of generally appreciated and accepted value which belongs to the conventional way of being. In this sense individuality becomes an empty presence, disconnected from the nature interacting with us from within, with perfectionistic ideals completely lacking its inherent opposites which then becomes the evil an environment affected by its one-sidedness has to bear. We experience this premature compelling influence to abandon our relationship to the balance and nature of this greater whole as a psychic threat, as an abuse of our psychic integrity and as a narcissistic exploitation through its denial in people around us. Not in an involved recognition. We feel it through people’s need to distance themselves from its meaning, and in our natural fear of the conflict this reality creates within us. It is in this sense i like to see the natural order of an initiation as its opposite, and more like a premature expulsion, where too many of us are forced through it too soon without being able to integrate the fundamental meaning that this separation has between us and the whole of which we are a part. Without it we are just thrown out to people and to a world to which we lack a psychic reference, to try to face the overwhelming influence it has on us for ourselves.

It is as if the reality of our inner person is a connection to a psyche that in its individual development has been divided into two separate parts. We come to this world from the whole where we first experience them both as one. Where everything around us is included. In Sami this is Sáivu. It is pure inviolable psychic nature where everything is just a big oneness. All opposites are balanced by one self organizing whole. But as time goes by, it undergoes a transformation within us where we also learn that the original whole separates out an external counterpart of itself. We learn about it from the society we are connected to. It is here we have our first experience of the interior of the surrounding world we initially have no part in. It is even experienced as hostile and repulsive to the original whole. It has created an attitude and a mind of its own, because it is shaped by what the social relations of the surrounding society choose to accept and allow themselves based on our personal connections to the greater whole from which we first came. An attitude that in its conventionality constantly exploits its surroundings in a narcissistic way as it does not allow it to have its own voice in relation to the whole to which it relates itself. But sometime after that event, the relationship between the two will also develop into a conflict. Individual parts of the external surrounding psyche limits our interaction with the greater whole so that it creates a moral confrontation within us where they will be perceived as unacceptable, but also as offensive as they patronize and forbid personal deviations of the individual psyche’s original approach to what they are both included in. We experience it as too impersonal and feel absent when we encounter it. This is the chaos we have to encounter of our wholeness when we enter this world, we are even expected to be ready to understand that rules are for what we all have to meet inside of us, but are not allowed to admit. But most importantly, we must not allow ourselves to care for the nature we are a part of as a psychic component of belonging to everything around us from within. Although it is also from there that we get our directions and meet all that within us that makes us part of how it interacts with us. It poses no danger to the internal organization of a society if people in it express their own personal relationship to themselves. But inhibiting that relationship or repressing it will make us hostile to the society where its people do this to each other. And that is a danger to the inner harmony of any society. This is what we learn from our immediate surroundings when they act as an extension of the society that does it to us. What further complicates this relationship with our surrounding society is that the feeling of rejection or oppression remains to it even after those who are an extension of this attitude are no longer around us. Our original psychic parent couple, Máttaráhkká and Máderáhttje, in their relationship to our culture are still distorted.

When I look at people around me, I see a lot of ghost people. They are not really here. They are on the other side. Especially old people. Although natural, it is also common for them not to have the connection. It’s broken. Participation, or a connection to each other in a psychic sense, that makes us vessels for what this is in each other, and our participation in it which creates a union that turns others into spontaneous psychic vehicles in the transaction that occurs between us and them is not a given. We are connected to how we portray this intervening influence on our life when we interact with each other. But for most people, that side does not seem to interact with our life. They do not seem to have entered this life yet as they appear to be somewhere else. Or just refer to it in a dismissive and literal way. Even though we mostly interact outside the confines of the body with each other all the time, and we move back and forth to our psychic life, there is more of a narcissistic exploitation of our relations to it, and of an excessive emphasis on how things should appear outside of it rather than what kind of implication it has on us than anything else. In this way, it’s pretty obvious how incredibly destructive this is to us. And what this relentless pressure creates on the delicate balance between our body and mind. As we grow up, there will always be a merging with our psyche, with that of others and its world. And it will get mixed up with our personal part of it, which at first make its experience incomprehensible, chaotic and fragmented, without any context in its own right. But in time it will assume its embodied relation to us and to the world. That is, what we always have to pay attention to, and negotiate with all the time. That side is not only a part of us, it is the part of us that is also the world from within. It is the place where each one of us, conduct our negotiations with it. Because no one else can do it for us.

Between the embodied person within us in the sense of the affinity that arises from both being made up of the constituents of which the earth we are a part of, and the psychic whole that is its underlying self-organizing cohesive balance between all opposites, there is an axis. A pillar that acts as a link between them. We see it in the midsummer pole and in the Christmas tree. In the old Sami and finnish tradition, a pillar supporting the sky that also connects the Earth with the North Star. Or the earth and the psychic space beyond it. It is our embodied relationship to the earth and the organic life of the disembodied psyche. Most tangibly experienced in someone’s death, where the psychic content leaves the body and it is separated from the corporeal life it had in it, returning to the original space and form it had before it entered it through our birth. The body seems empty, but life and death are united through this in a constant cycle of psychic rebirths or migrations between different states where each time we have entered life we have to repeat the directions our psychic development needs to undergo anew in order to realize what it is that is happening to us, what it is that we go through in our conflict between our bodily and psychic life. Without this axis between these states, we have a feeling of desolation, an alienation and exclusion from this connection, of what emerges within us. Our contact with the whole of which we are a part gets lost. We begin to imitate life instead of participating in it. We do not see that the inner path we must follow is the same path that has been there for all of us all the time. Through our environment’s relationship to it, of not having a way to approach it, we have usually taught ourselves to avoid it. Until its importance to us becomes a demand and too intrusive that we must obey it for the sake of our mental health. We experience it in different ways but it is always there and we must follow it on our own unique terms, alone within ourselves. It is the axis we use to move back and forth, from listening to participating in it, and to perceive it as existing within all matter. Its intrinsic importance to the experience of a cohesive personality and the mutual interactivity it has with the world around us can never be overstated. If we pay attention, we can also experience it when we step out of it every morning and we wake up to the senses that embody this experience in relation to nature which then begins to interact with us.

I don’t think I’ve ever had a thought of my own. There has always been some other origin to them both in an actual physical and in a psychological or epigenetic sense. What came of their external origins I have mostly been experienced as undesignated chatter without any connection to the roots of life. So every thought I’ve had has been something else, something that I’ve been told because it comes as a result of life as it interacts with this self-organizing cohesive source that balances all opposites both within and without of us as an infrangible principle of life. Which connects us in a physical sense to being an embodied aspect of all living matter. We are made of the same elements that are found in everything else on this earth. Something that is experienced as a resonance through our senses when it arises from our psychic roots, and is given to us so that it can be translated into our being while given in our conversation with it. Which means that instead of being an individual divided into several culturally separated personal lives, we go back to its underlying influence in one embodied life as one person in one life. Along with those from there who actively offer advice whenever we need it.

I have really become found of creation stories. About how our psychic intellect comes into being. Of soul migration, and a revitalization of our ancestors who then becomes in constant psychic contact with the living. Not the bookish kind. But the former ones where nature influences it and plays a big role in our experiences of them. They have this creation that emerges from a desolated place of psychic anguish and chaos around them. And of a self-organizing cohesive whole in a natural balance between all opposites as its own inner principle. Regardless of whether it is about our psyche or how living matter works, they still interact alternately with each other and influence everything at the same time anyway. With its own intellect, of which all nature as a psychic embodiment is a part. Where one side of it will always be a symptom of the other no matter how much we want to idealize one for the other. Or turn them into misguided and unattainable perfectionist ideals which, in their opposites, will always draw both ourselves and others back into our primordial psychological chaos as we try to simplify our inner life for it. But we can never live up to them without submitting ourselves to painful and intractable personal conflicts, or causing great suffering to others. Our one-sidedness is what will create a conflict between us and ourselves, the evil in what we renounce in our opposites when we merge with our ideals.

Chaos, Jáhbmeaimo, or psychic turmoil, comes with its own threshold and meaning. Although it is from where we originate in the first place, it is also something we constantly return to as our psychic consciousness grows. We are guided in it by the inner person that nature herself placed there to face the constant tasks we have to solve together with people who are close to us, our ancestors, people who came here before us, and with the influence of the presence of our transpersonal psychic companions. They interact with our experiences in our conversation with them, and we meet them there already as children. When we develop our psychic intellect. But our primordial state of it, and the wholeness that includes it, will only be experienced by us as a psychic mess if we are constantly drawn into the unresolved inner relationship that others have in their encounter with it. This can early on deprive us of the space and inner balance we need to experience as it is a natural part of us when we get to learn to move back and forth between them, to the whole as a sense of a psychic circumference that exists both within us and in others as a surrounding subsistence, and as the nature that is all around us too. Otherwise we only learn to disregard our personal psychic relations in order to constantly dwell on, attend to, and satisfy the immeasurable need of others to suppress and relieve the anxiety arising from their encounter with it. All of us gets deeply troubled by having and facing this attitude. By how our world is conveyed to us and constantly draws us into peoples compulsive need to put everything in order in a literal sense. To suppress it in others, and interfere with their need of having to wrestle with it on their own, with the personal experience they have of it. Despite the general attitude to what it is to us, if we don’t do that, we just imitate life, instead of interacting with what it is between us and ourselves we encounter in others there.

It is a terrible experience to discover that the adult person of the world is in the incipient relationship of a child to our psyche. In that sense, to experience the original chaos from which we develop the relationship with our inner person. One way for us to relate to this chaotic situation is to try to control it. We try to appear omniscient and invulnerable with an attitude of authority in which we also try to control others in the situations we face. But it is a hollow authority. Without the psychic presence that confirms that it is also something we refer to that occurs in others. In their relationship to themselves. And by considering how it interacts with them, the content of our chaos begins to emerge in the forms that guide and advise us there. The psyche is then not only something that exists within us, but is also the nature we are also a part of and find ourselves in together with everything else. We just haven’t been able to see it yet. And no one around us has been able to show us that this relationship exists. So the conflict we experience between our need for control and authority, and the relationship the person within us has with its environment becomes a confrontation with the person within us’s relationship with the control we try to have over it. Unfortunately, there are not yet enough people in our world who have the desire to try to understand this for it to become more humane for everyone between them and themselves. The basic sense of morality that grows out of this is fast disappearing with each new generation that in its confusion moves the conflict that arises within them into the minds of other people and our environment.

I don’t only interact with people who are around me if they are in that sense in my immediate physical proximity. But also with people in a larger psychological context that includes that they do not need to be present in a physical form in order for us to be able to have a meaningful conversation with each other. Many things in this inner context have remained within us for many generations without its influence on us there having been clarified. We remain in cycles of psychologically unhealthy relationships to important sources of advice and information within us. In a psychic existence between them and ourselves where their intense conceptualization does not allow them to take the form we need to be able to receive what they convey of interpersonal significance. In that sense, our inner person remains in a state that is too limited for us. Which leads to that others in our relationship to this psychic reality are being held responsible for the conflicts between us and ourselves that we experience there. Now that I am writing this, it occurs to me that it might just as well work to relate to it as the personal unconscious as to Jáhbmeaimo. For what is essential is how we interact with the psychic content in them, and to the inflow of information that comes from the underlying characters we have our conversation with. The difference lies in whether we have an internal counterpart in our conversation or whether we merely interpret the information as independent of them. Not allowing anyone else to participate here seems both inhumane and cruel and only adds to an awful sense of exclusion. Of not being present or belonging to any genuine human psychological context.

We shape our societies according to how we have been taught to be one-sidedly factual and exhibit a constant dissociative doubt in our relationships and in our approach to life. To the point that we will completely disregard allowing ourselves to be publicly touched by others in a participatory, empathetic and kindly accepting way. Where the relationship between us and ourselves is also the relationships between others and themselves in the psychic field of relationships where we go beyond our undeveloped attitudes and opinions about each other. Where we refer to ourselves as part of a similar psychic context that affects us from there in our own unique way but we nevertheless shares with everyone else, and where this content becomes a guiding principle for how we look upon ourselves and each other. Using the same technical language references to both of them is only injourious to our sense of affinity and will deprive us of a more profound way of relating to each other. Empathetic and participatory relations requires another kind of language, and has psychic presence and attention as its source.

When we are pulled into the primordial chaotic state that exists within our psychic space, a conceptualization of its intensity in Sami is Jáhbmeáhkka’s psychic underworld of Jáhbmeaimo, where we not only meet those who have lived before us, but also all those who wander or dwell in there in confusion without understanding where they are. We often without noticing it have been drawn back into the place where we negotiate with the one who rules over it at the same time that we are also having our inner conversation with those whom we must have a dialogue with there until we really understand where we are. What this place is to us. Why we, and people around us are there, and what it means for both them and to us. We must confirm its reality to us. On another more profound level we also have to confront those who have completely rejected its influence on them. But without also recognizing them, we will not get out of there. Jáhbmeáhkka won’t let us go. We will not be released from her psychic grip on us. Because without a realization of it, acknowledging her and her presence, we will not come to reach that bottom. The level where no psychic life in an external sense yet exists. It is the absolute psychological space of disengagement made out of an experience of nothingness. Beyond our psychic reflection and our artificial prisons of attitudes and opinions. But at the same time as it is the ultimate emptiness it is also our connection with psychic birth. The desolate world in which our psychic body has its beginning. It is where it is created anew. An experience that we cannot simply explain away with academically acquired knowledge, or society’s influence on us, or with our parents’ fears and the sense of horror it evoked in them. It is this place that creates the anxiety and shame that makes us question our honesty, our own genuine feelings of participation in others and in life itself. Where we become human beings. Where the absolute innocence in the children within us and our interaction with them develop into initiated relationships that also affect others in their relationship to psychic life. But first, Jáhbmeáhkka appears, and schools us with an air of complete apathy and resignation. Also with a lot of help from the relentless pressure that comes from Ruohtta, from the anxiety he evokes in the experience we have of the total emptiness that this realm is that we also face along with people around us. Before Jáhbmeáhkka’s other side appears to us. Where she is also the more appreciated one as Máttaráhkká. The cultural aspect of nature in its influence on us in a psychic sense of participation.

For me, anxiety spans the whole conflict between the primordial chaos we come from and the self-organising order that is in us as something that arises in my attitude towards the totality of it that my inner person seeks from this psychic state of its constant psychic flow. But my attitude is sometimes in opposition to that person within me as it is also something that at times no longer serves that person in my life. My way of relating to life becomes a repetition that undermines me rather than something that unites me with myself and with life as an integrated sense of a wholeness. Anxiety is the way this gets my attention. If I listen to it and face the conceptual influence its intensity has on me, I become forced into a negotiation with my inner person. Should I continue to repeat myself or should I obey the directions coming from what I learn from what arose in my conflict with my attitude. I can delay it and screw it up with various anesthetics but I can’t avoid it. In the end it boiles! down to which way I want to go. The upper and outer road that runs its course like a dog (GunnarEkelöf, Färjesång), or the lower and inner road where what is the bottom in me is also the bottom in others. Which is another kind of responsibility to ourselves. And to that in others, at the same time that we cannot do anything for what they have to go through and find by themselves there. In this way, anxiety is not a medical affliction but a psychological condition. It is our negotiating ground and it must be treated with deadly seriousness. But it does not rule out that it may be occations that need to be treated with medication. That being said, the importance of our cultural psychic parents to our inner person cannot be overstated.

Beyond Máttaráhkká as the cultural aspect of psychic life in Sami, there is Gieddegeasgalgu, a female entity we encounter outside of populated areas. Just outside of them where things quiets down inside us and we can meet her on our own terms. There she is the one who aide us in our psychic reflection, gently supporting us in our difficulties and conflicts with ourselves. Which is the tension arising from the underlying pressure of the self-organizing principle that is everywhere around us, our attitude and the balance that nature in its embodiment of a wholeness holds within all that is. She is the one that open us up to Rádienáhkká, the interior of the world in its own right which she present us with. But when Gieddegeasgalgu is ignored or misunderstood, she is taken for a nonsensical chattering crone and a real torment where she is percieved as something constantly turning our own psychic life against us. What makes it even more difficult then is that if she is not recognised at all, her negative side becomes confused with people around us wether they identify themselves with her or not. But she is otherwise always wonderfully helpful to us as we move out of our primordial psychic state and into the embodied experience of a wholeness of which everything is a part.

The psychic flow and extreme turmoil we are in of loose processes that constantly flood us from its original chaos of events that exist within us of the primordial state we descend from, which our self-organizing inner center, the conscious witness in every living being who moves us out of the manifest world towards a greater whole through our second birth. Or the inner primordial state and psychic reservoir we are in as long as we do not have any direct contact with our person within and his counterparts relation to nature. The old traditional Sami way of visioning these experiences are almost overwhelmingly harmonized with them. This seemingly horrible background of the psychic chaos we are exposed to in their winding patterns of thought and emotion, is what we are forced to deal with in the absence of a background order whose structure also forms an opposite of it as the greater whole we experience in the actualization of our psychic birth. It is almost unimaginable what we allow ourselves to endure when we try to find our own way out of it. Into the experience of life as this greater sense of a wholeness. The oneness in all life forms. It is also precisely between these opposites that we discover our own compulsive needs to insert ourselves into others. Which first arose in the relationship of our personal mothers and fathers to Jahbmeáhkká. In a disordered relationship to what kind of influence this primordial psychic reservoir had on them as a connection to themselves. We discover the relentless psychological attention this creates in people around us, seemingly unaware of it as this something they constantly try to divert from themselves. The suffering this inner conflict causes when we relocate what is a relationship between undercurrents and events in our psychic reservoir to others, is as insensitive as it is cruel to those who unprepared becomes forced by us to enter it, enter Saivo and into its deeper underground of primordial chaos. Even more so when those affected most are not ready for it, as they are still only children.

I do not experience others only as something in themselves, but also as something that is in me as much as I am in them. Habitually, I also perceive it as if others are trying to replace me in myself with their inner person there. Or that they try to defend themselves against my or any other’s presence of them there as if we where a threat to them in the same way that they are perceived as a threat to my existence there. In part, it is an instinctive drive for self-preservation that we share with all animals within us. Which we can transcend. But apart from this, we make others extras within us, and repeat for ourselves the attempt to replace us with what we were once exposed to in the totality we find ourselves in together with other people. So that abuse makes people constant proxies within us for the experience we have had of being displaced by those within us we have accepted the presence of in that whole we share with them. We also experience it with others when they deny us our natural access to dwell in there together with them. Which creates a feeling of exclusion, of being denied our basic relational needs to others in the whole of which everything is a part. Nor is it only people in our immediate surroundings that we find there, but also many who are no longer with us. Many times they are the ones we have to find our true relationships with in order to be able to have that with other’s in our physical reality. In this way, we don’t just do it to us, but we also help them to find their way back to this wholeness. Its like having a direct experience and explanation of the secret of creation, in its inner pre-existing connection with older traditional Sami ideas about the migration of the soul and its impact on us where the transition of the dead into the living and back to jabmeaimo again is the perpetual cycle of reoccuring psychic resurrections. Which is part of the multi-bottomed Saivo experiences we have of both a personal and a cultural psychic life.

Of the events that unite us with life, meaning is the most important. Because it often brings together psychic events with our external reality when it appears to us. But it needs nature to be realized when it makes its undeniable appearance in the experience that arises in our tension between us and ourselves and our environment. It emerges to us as a concept of intensity. From the self-organizing psychic field of opposites where it is an expression of its own collective influence. In parts of the pattern surrounding it. As the energy resulting from events in the psychic realm entering our mind with information in its primordial sense. We experience it as our common original state of reality and we are then no longer just a part of things. We see ourselves from within them while we see that they are within us. We find our true connection to people and life around us. It’s very confusing when we are young and people are unaware or completely ignorant of it.

Perceptual experiences are something that often lacks a direct knowledge-based support both in scientific practice and as something of essential importance in the general consciousness. As if similar experiences and their formulations lacked a collective understanding of the background from which they arise. Which is based on the understanding of how we formulate what we experience. If we do not share it in any sense, we also have no ability to perceive what the content of it is that we have in common. In this sense, it becomes almost unreasonable to assume that there is a lack of data to be able to draw conclusions on an individual level that have their origin and support in common collective expressions. It would be to deny a person their own expression and their individual experience of the psychic content they have in the relationship between them and themselves. A coherent conceptualization of it is the cultural expression it receives that makes it common. Be it Sami, Inuit, Australian aboriginal or indigenous north American. Or any active engagement person to person because the cultural aspect is always connected to the inner primordial parent pair. We all share their psychic background with everyone else in their own way. To me, abstract thinking have more than one way to refer to how the background of our mind creates a cohesive structure of our reality. Whether it is our within of the without or the without of the within. Most do not experience this at all and are felt as empty outside of contemporary thought because they never had an environment that supported them in this background in themselves.

This self-organizing order in our background which is expressed in a psychic form which in its extension or circumference configures an inner structure or pattern which formulates itself in our psyche, something we also experience as a shared reality with the world in which we find ourselves when it is conveyed to us by our disembodied inner person as we interact with it. It is the same self-organizing principle that we see all around us in nature where everything seems connected to everything else as these ever-emerging natural processes that are interrelated in symbiotic cooperative patterns with their environment, and with everything that happens in it. Because in our experience of this background within us, in its balancing of all its living opposites, we also share the same origin with it as with nature around us, and our connection with the earth as part of its larger pattern both within us and in our embodiment of it as beings in a world we are a small part of. This primordial pattern within all that is is experienced as something that has the same background as everything else, but formulated, it is given by how its instructions are configured in the individual and within that pattern itself.

After having been confronted with Juoksáhkká for a very long time, with her provocative intensity and absolute demand for authenticity, for presence, and her unconditional claim of her reality, she is suddenly no longer transferred to anyone else. All that remains is a place, a psychic level of personal interactions from where everything originates in a greater sense of its wholeness, and in the patterns forming in Saivo through our birth as humans, or as an animal, a plant or a tree. Where the form is not important in itself because each form shares the same origin. Its the same voice, the same force of energy that gouverns a tree. That balance it where it grows that also gouverns and balance us, and the entire planet. And on top of it all, which encompasses everything, emerges this psychic structure, a kind of architecture. The patterns that shapes all our relationships. This is where time just becomes now, out of something that always is and reappears as a resonance in consciousness everywhere in its temporary embodied knowledge of itself as life.

Whether we call it a morphic resonance field, the collective unconscious, the dreaming or Saivo, we mean the same thing. A disembodied place for our inner person in the realm of psychic reflection. A place we are called to. There is a wholeness in the quiet places we are drawn into where it feels like we are part of everything around us. It is both an ordering center within us as well as being all around us and it acts as the balance and voice of our nature.

We may not look at it as anything other than memories. But it says nothing about our direct experiences with them and what our active interaction with its content looks like. Jabme-aimo is one way of relating to it. The place were we and all our relatives both living and dead often find ourselves in. In our interaction with them there we not only heal ourselves but them as well. We heal their relationship to their person there by how we work through our ordeals together with them. To meet them in their concerns and reprocess what has been lost for them too. By mending ourselves, we mend them. Jabme-akka in our ignorance of her importance to us otherwise just turns into a death mother. Who pulls us down to her, by force. Not as something with an active relationship to ours and others consciousness as experiences we respond to in a mutual relationship to it with our inner person. And to her as Máttaráhkká in her cultural aspect of psychic life. We are partly always there with them. It only seems otherwise because of from where they effect us. This disembodied place becomes destructive only if we ignore this experience by treating them as mere memories. We don’t treat any other relationships we have with people we live with in that way. Because this interaction is also imperative to us. We must find our relation to this place if we are to live with its presence in us and with people’s influence on us there, and be taught the meaning of its importance to us. Since she is the mother of the personal unconscious, prepearing us for the relationship we must develop between us and ourselves, and to each other regardless of how we wish them to be present in our lives. We are not in it alone or just for ourselves. That’s something the attitude of memory does to us.

Whether we admit it or not, or however we choose to refer to our experience of it, by means of old traditional Sami inner characters there is a psychic lineage we depend on which leads to Rádienáhttje, everything’s self-regulating inner center of opposites, and its embodiment in Rádienáhkká, which we express through Máderáhttje and Máttaráhkká, our inner parents, who give our relationships their social and cultural psychic context and meaning. After we have been provided with both our and our psyche’s bodies by sarakka through our second birth and inner division. By their influence on us, another lineage is formed, for how we are represented in our inner psychic activity and the nature we are a part of together with them as our eternal companions.

If we ignore that the self-regulating cohesive whole and order which is the fundamental balance of all opposites within us also is that which exists in nature everywhere around us, we soon begin to defend ourselves against the sides of it which we do not want to reconcile us with or know of. Which leads to us trying to free ourselves from things that, in our one-sidedness, we cannot accept as something in ourselves, or that it is part of the nature we must respect. So we separate ourselves from it because we cannot allow it and instead idealize its opposite to make ourselves morally invulnerable to that which we have separated out. We come to believe that everything will be fine as long as we indomitably strive for this perfection. Unaware that it is this perfectionist striving of ours that is the psychic root of the evil that will happen to us. No relationships and no society built on this ideal will ever last. They will always perish in its own opposites.

We have a confused way of relating to our fathers and mothers. Mostly in a condescending way in the sense of being naive, or mentally undeveloped adults if we relate to their influence on us in adulthood. Or if we cherish sincere and warm sympathetic relationships. We may even ignore them completely as the important inner mediators to our inner nature and its inherent self-organizing balance they are as order to us in a collective social and cultural sense. As the human psychosocial relationships that they are, in this sense there is also something missing in them. Their influence on us mediates a coherent experience of the environment we are a part of and an individual ability to express our inner wholeness in a sense of genuine belonging to it in a larger sense. Without being conscious of the influence of our inner father and mother upon us, of Máderáhttje and Máttaráhkká, our culture and our relationship to the nature we are part of has no psychic substance or inner balance. Instead, they become literalized in ”things” and ideas. Reality becomes ideas of them in a literalized way. We lose our relationship to each other and to the nature around us as a place between us and ourselves. What is it that says men can’t relate to other men in the same way we relate to women. With varmth and psychic participation as in a relationship between us and ourselves in others too. With our psychic intellect. A patriarcal onesidedness is something that will shape our view of ourselves early on in our society. Even more so when the matriarchal side as in Máttaráhkká becomes almost completely absent. We become relationshipless and destructive in our confused relationship with ourselves and others. To how our inner being should be able to exist and express itself in a larger community.

When we are out in nature and it calls to us, we experience ourselves as an embodied part of it. But not only that, we are witnessing change in the old original way. Our outer world and the landscape around us does not change when we look at it with our inner eyes. It undergoes its cycles whether we or anything else is present there in an individual sense or not. This inner self independently of us repeats it self over and over again, and the background that constantly appears in its embodiment does not change, but only reappears. Everything is part of an underlying coherent experience of a psychic totality. What we see as change are the recurring cycles of parts in this whole. Everything is linked to it as the original source to which everything is constantly related. Which creates a lineage to that which is, and shapes it from within with this inner self-regulating force. We and everything around us is in this sense in a constant transformation of this background to the temporary in this world we call reality. How we come to relate to it is the reality we get back.

My ego is something I’ve been taught to use to hide my relationship between me and myself with a mask I have to wear when I’m with others. To hide what we are. It has always meant a strained relationship for me. Because the ones I really relate to are something else. I have an inner person and his sister as mediators of the nature that surrounds me and its inner self-regulating principle which has the form of the psychic dominants they are for all life. They are the ones who constantly permeates it with their guidance and organize it in relation to an embodied outside world I am constantly being educated in by my relationship with them. My inner primordial person conveys them through my cultural parents who are tasked with expressing both my person and his sister, outwardly. They have always been there as my actual relationship to my external world and in the tension that arose between my psychosocial parents in their cultural environment that constituted their relationship to me, and the expression of nature and the balance that embodies their guidance in it. They have also been something other and different from the learned attitude of my ego, and its relationship to what my artificial exterior has been for me, as it is a kind of compromise for what I really lived with, and embodied behind it. It is an attitude I adopted early on to hide the pain that arose in the absence of genuine human relationships connecting my person with fathers of different kinds. Especially my inner psychosocial cultural father with my exterior life. With fathers and men in general, psychologically wounded fathers and men. Which made them impervious to deeper human relationships, invulnerable. That is precisely what defines almost all male ways of relating from my primordial point of view. The wound is there, constantly reminding us through our need for genuine human closeness and be able to take off the attitude, to be in all of our relationships. To be in our sense of a whole in a deep connection to nature. Without shame. Self-absorbed fathers, no matter how ”kind” they are, cause it to stop growing in their narcissism, it withers, causing us to miss what we know is real as something unattainable. Literalizing everything. Genuine concern and being connected beneath their surface, to have a a social community there. Our ”male world” is pretty fucked up. And we live in a patriarchal world that starts somewhere within that wound in ourselves. Fortunately, for the person within, his sister and my inner female companion has now grown into an almost adult woman.

I understand my psychic intellect as having its origins in two opposite interacting functions. Partly a kind of logic with its core behind what it also simultaneously surrounds, but also its illustrative interactivity. They constitute an inner totality which is something we also experience as nature around us, with whom we interact. It is like nature in its simplest and rawest form. Something we transform within ourselves when we reciprocate with it. It is the wholeness whose opposites are found in and around everything. Between us and ourselves everywhere. Which constantly returns embodied as an inner path of communication. We see it or not. Regardless, for better or worse, to be wrestling with any one of these involves us with others on a psychic level. Which also require another kind of intellect. This is what determines what we will face and how far we can go. It is this relationship that is the ecological balance that everything carries within it. In Sami it relates to the concept of meahcci. Other’s have something else. To be condescending or oppressive towards it is merely to suppress it in ourselves through others. Because our experience is always independent of the words we use to refer to it.

How can we relate to a society that does not honor its relationship to our inner parent couple. To our inner mother as the one who mediates our belonging to our self and inner safety. Our togetherness, our relation to our bodies, and our cultural psychic connection with each other, the earth, and the communion we have with all nature. To all that is hers in a constant recurrence that we threaten with extinction. Or her aspect as the relationship we have to her inner spouse, and the psychic reflection we carry within ourselves, to our cultural psychic father, and the dialogue we constantly have with them within us. While they are the ones who embody our relationship to the internal world as experience at the same time as they are the external psychic relationship we have to the world as a practical cultural reality. They are also the forms that mediates our relation to the inner cultural self-organizing and ordering center as a social organization that seek to balance all the opposites within us in our image of them as internal parents, which today seems totally absent in our culture and expressed only as an authoritarian or sadistic oppressor in denial of the psychic influence it is, and which center is what we share with all life. An organizing psychic principle that permeates all living things in and around us. Both as our inner balance and as the self-regulating force we find in the nature of which we are a part. Our lives are not just an accumulation of external physical facts. Along with scientific facts, our lives are also held together by psychic processes, in forms of experiences, which formulate our psychically verifiable impressions. Imbalance is our inner self’s way of alerting them, to bring us into the relation with the dynamic flow between them through our rational connection with our outside world. It is our cultural psychic parents’ way of making themselves heard. They intervene in our lives and approach us because they want our help to find the life principle that is conveyed to them from behind them. The influences these cultural parents have are wonderfully depicted in Sami as Máttaráhkká and Máderáhttje. It is, of course, also about several more psychological layers, but they are fundamental for our access to the experiences we make of the others. They are looking for us to become part of our culture again because they also connects us to the dominants that exist beyond them in Rádienáhttje and Rádienáhkká. To our embodied psychic connection to the world as experience and its inner self-regulating and ordering power of balance. As long as we constantly confuse them with our biological parents, with things, literal ideas and other people around us, not as psychological references, our relation to the world will only change for the worse.

All people have all other people’s DNA. In fact we also share DNA with many other organisms in Nature. And we all carry all the genetic predispositions that everyone else around us has. But that does not mean that all conditions are active in everyone and that we are all the same, but that each of us has certain specific genetic conditions that are active. It also means that not all of them are accepted by our environment, and that some of those who are active with us are not supported by our environment and therefore are suppressed by us because our environment fears them and cannot accept the influence it has on us. So they create a psychologically raw and undeveloped counterpart within us with the genetic material that is part of our personality but has never been allowed to speak. Instead, it appears compulsively and thoughtlessly from within us. Some of the psychic material is also there because it is in our DNA but is not an active part of what makes up our person, but equally affects us because we have everyone else’s conditions also through our shared DNA. It also makes us susceptible even to what will never become a conscious part of the whole that is our personality including what we never have the ability to develop. To me, it is likely that it is this unknown quantity that gives expression to the contradictory and self-organizing inner totality of opposites that holds what we are all a part of and that we embody through our DNA. My personal direction will be to try to find the strength in the qualities that make up mine, together with how my wholeness expresses itself, and listen to its own contents of what it is, but also to try to realize the order within us that best expresses the conditions we carry within us together with what the raw and always unfiltered qualities of us have to say and which we can see and only discover in others. We seem to constantly forget the personal content that is active within and beyond us and that is conveyed by our DNA. This is of course only on the surface and on the biochemical level. There are many more layers to this when it comes to human experiences. Which is what is expressed as creative energy, ideas and beliefs in what we call culture and psychic consciousness, and I mean culture in the sense of how people relate to their surroundings. The point is, we are constantly given directions in our relationship to the psychic layers of nature within us that are personified in various ways wether we pay attention to it or not.

I find that I think about thoughts, not about the object of them, and that I process them as I process dreams, like the contradictions which arises in a disordered union between sensation and reality within me. In how I can absorb them as they transform themselves through the impact they have when the underlying event to the thought is formulated in its encounter with me. They do not arise from the I, the me or ego, but is something that happens to it. There is quite a difference between the origins of an event and our conceptions about it. We reflect on the very effect it has because that consideration between us and ourselves is our psychic reflection. Our psychic consciousness. Where the experience we have is transformed into something tangible, into psychic matter. All our notions and beliefs are ideas created from psychic matter. Our speculation makes us a counterpart to it, and to what it means to meet this sententious content with whose psychic background we have a dialogue. Our psychic consciousness becomes part of its nature and we become one with the events that make up our experiences. We are involved in a direct and immediate discussion with this as a being of our opposite gender within us who gives rise to them, who imagines them within us, who we also experience as nature in a wider sense at the same time as something that is closer and within us. This consideration with ourselves is what will always constitute a distance between me and others, and an interpersonal common context between us and the world we find ourselves in. In fact, we find a whole family of people with whom we are related, and who in turn point us to those who are our original creative psychic dominants behind them. In the end, it’s always about the relationship to our experiences without us having any object for them. About how we choose to face our psychic events as they appear within us in themselves. We only risk distorting them if we make them into something other than the experience we gain in our communication with them. But it is a tremendously upsetting experience to have one’s self-proclaimed image of oneself destroyed by one’s own experiences. Because they shatter it without any mercy.

There is an important difference in a psychological sense between how we relate to motherhood culturally and how we do it personally. Culturally it relates us to the psychic world of our ancestors and to our belonging to it. To our sense of a community and a psychosocial connection of responsibility towards each other. To earth, and our relation to the world as a psychic phenomenon. On the personal level, it is about infantile psychological dependencies. About literal psychic thinking and an inability to be accepting of others in how they describe their relationship between them and themselves. Often in an obsessive way that relates to personally colored ideas of a belonging that do not let the arguments of other’s count. She might also turn into Jáhbmeáhkká, and our psyche as the death mother of the underworld. If we become strong enough, we do not disappear into her world, but can return and move back and forth to dwell with those who left us without getting stuck not knowing how to get back. In Sami, peoples sense of community and cultural identity is viewed in a descendant sense, which refers us to Máttaráhkká and our responsibility in relation to the world as psyche, to Rádienáhkká. I also see them in a perspective of inner development where Sáráhkká, Uksáhkká and Juoksáhkká have significant roles, especially Juoksáhkká and her compelling way of making us stand up for ourselves. For what is genuine and true.
If we identify with our cultural background in a literal way, to motherhood without Máttaráhkká, we also lose touch with the voice that mediates our interaction with the balancing of the opposites of life that lies behind it in Rádienáhttje, and the organization that a psychic fatherhood as Máderáhttje constitutes in the form of the social order we relate to him. A personal relationship to him as opposed to a cultural one will make us remain in an undeveloped boyish or girlish stage. We identify ourselves with him, and imagine that our thoughts are always a product of our own making and must somehow also be what others think at the same time. So instead of us developing a relation to his role as mediator where we may act as an interpreter of the content which formulates the meaning this relation has to us on a cultural level, we just become all that is transferred to us. There is no connection between us and ourselves which is performed by our inner person, in Sami he is referred to as Radiengieddte. We simply are the cultural environments we have been inoculated with. There is no psychic separation between the inner person in his development, and his cultural surroundings, or with the psychic self-regulating whole in which he finds himself. Everything is the same. We end up in Ruohtta, or become him, where we plague and infect others with our literal one-sidedness far removed from the relationship between us and ourselves in relation to others. That’s why when this relationship is undeveloped we tend to live in an airy surface world where what we think and what our inner person relates to is the same. Without regarding to the integrity of others as we intervene in their interior life like dangerous and stupid giants with iron clothes which eat children.

I have always lived in a kind of constant defense of the relationship I have between me and myself. In an ongoing preparation for how I should be in situations that arise with people around me. To the social and cultural life it creates without this connection. This means that I have repeated these relationships as I have encountered them within me to learn how to interact with them in a way that was desired by others. Not how I myself perceived it in connection to this center of wholeness all the time. When I learned this I was too young to be psychologically prepared for it. My entire relationship to the source we have within us, to that other ordering center within me which is the self-organizing unity of all opposites which was taken up by how I, in relation to the psychic reality that operated within me, could face what affected me in that which was both inside and outside of myself. But I couldn’t merely strive to do so in order to be accommodating to others. Which habitually suppresses all occurrences of its influence on us. I somehow always realised that I needed to defend its integrity, and that others must do their part to change their relationship to what it meant to them, and what its relationship is for them to the world, which in turn changes the image we have that mimics what it has become for us. The relationship between us and ourselves gives us a different idea of what it means than the world we have that arises out of our way of adapting to it without the fundamental relationship we have to our inner self-organizing center of opposites. The connection we have to the independent intellect we experience both within ourselves and as a living balance in nature itself. We change nothing by continuing to subject others to the same assault on the integrity of this center that we ourselves have been and are subjected to.

If you come from an environment where the integrity of the communication you have between you and yourself has not been distorted due to the need of those around us to be acknowledged for what they like about themselves. Or that they have a compulsive need to hide their own lack of relation between them and themselves, which causes them to devalue it in others, and your own meaning is set in direct relation to the nature you are profoundly related to so that your values comes from this point of view. As we grow up and are placed in a larger impersonal context it makes it terribly confusing not to be encouraged to continue to rely on our own connection to this self-organising whole anymore. Neither from within us nor outside of us in that which is both at the same time. Suddenly we just have to see ourselves based on a context independent of our relationship between us and ourselves and in detached opinions and impersonal notions. The social and cultural values that our previous relationships rested on no longer hold the same meaning and we are often left to fend for ourselves. Despite the mental confusion that arises and which we have to live with for a long time. There are few around us who have the ability to support us in this transition and give us the navigational help we need without us losing touch with ourselves. Without a safe environment for the relationship we have with our selves, with our ability to communicate with our inner center’s self-ordering and embracing reflective principle, it is impossible to find a way to relate to each other on a human level. In a direct embodiment of that relationship between us where we can turn to each other’s authenticity and integrity on an interpersonal level. Our world is a direct reflection of what this relationship looks like today.

One of the most misunderstood aspects of the sami saivo must be the importance of the communication we have between us and ourselves, and the relationships that surface from there with the person within us. A relationship that is not unique to us humans either, but can be found in everything else around us. In both plants, insects, animals and humans as a version of the underlying potential found in all living things. An underlying version of who we are to become in the larger psychic structure we embody. This is something that was met with skepticism and condescension as primitive superstition when it could not be understood by those who encountered it for the first time. The same way people still do it today when we deny that relationship in others around us to avoid and defend ourselves from its influence on us. Not as our reflective interactive psychic principle emerging from the direct experiences of the nature we embody, affecting us from the background we share. Which by observing that connection is where we learn something essential about ourselves that is conveyed to us when we experience how it directs us and other things in our environment. It is here we discover the relationships we have between us and ourselves in relation to our true potential, and Nature as a psychic phenomenon everywhere around us. Most clearly in relation to the animals we hold closest to us and interact with on a daily basis. It is where we find that within us who will show us to ourselves when we need it as we passes back and forth across its threshold between our psychical and physical realities.