It is as if the mind focuses on the real background of what it is that makes us oscillate between the past and the future at the same time that its nothingness is moved outside of us and formulates the larger whole that we are part of in its greater sense. In that whole, our impulses, thoughts and feelings suddenly become observable against that background. Our emotions become properties of the psyche itself. Our thoughts calibrate them against the source that is the origin of our sensations, and they become properties of the psyche whose affect and spontaneity are a reaction to how we relate to it. In traditional Sami terms, we encounter Máttaráhkká when she tries to convey a cultural relationship to Rádienáhkká in our surroundings and the mental spaciousness we are part of through her. As Sáráhkká makes us look after our inner person by listening to our basic psychological needs. But to even get there, we must also begin to express the experience of switching between our everyday world and how our psyche interacts with it. That attention is a quality that belongs to Uksáhkká that makes us aware of the threshold that we cross back and forth. Juoksáhkká is the self-confidence and steadfastness we need and she provides us with, that allows us to see the world as it is, and still be able to see it with the unspoiled eyes and shimmer of the Rádien-niejta. They are all qualities and expressions of the nature of the psyche and how it interacts with our existence through us. As the oscillation between the experiences we have had in our personal history, and our ambitions and their staging in the future is calibrated, these qualities emerge more and more clearly. They arise and give off their emotional impressions, as they are formulated by them in our encounter with our surroundings and then express them and disappear. They formulate us in a deeply personal and impermanent way at the same time. Which opens us up to the dynamic whole they express beyond the conditioned and conceptual permanence of the content of consciousness. That is why I imagine that traditional psychic content in all its parts constitutes a larger composite whole which then formulates the working mental content of this whole in our self-observation. The less we devote ourselves to it, the more it disperses and is lost. Which scatters the the mind even further. Self-observation also has different approaches to how we can meet our psychic content and the experiences they have generated that involve us in our world. They can appear scattered and turn into ends in themselves in their different parts. Despite the fact that they are also means for different approaches to be able to take in the content they train us to transform and transcend in order for us to establish a dynamic relationship to our mental activity and the actions that reflect them in our lives. A dispersed mind oscillates between all its internal opposites before the larger whole, its emptiness, is moved outward and transformed into a new perspective, where we can observe the content in it in our meditative self-reflection. We can then both see them, their characteristics and what they are an expression of without identifying with them. The psyche becomes a relationship between us and ourselves in its relationship to the whole we have moved out of ourselves, which is not only ours, but the original whole that encompasses us everywhere.