There is an intention of the mind itself to interact that creates content, which accumulates experiences that make up for the content of consciousness. From the standpoint of awareness psychic phenomena takes the shape and insert its qualities to its objects. Transforming it to a substitute of its own characteristics. If we do not recognise it they will become a label that defines our view of the object. Not of what we apply of our own mind to it. Without an awareness of it we condition our life by the content of our consciosness. We have opinions about it but it is confused with the minds own intent in itself, so our awareness becomes obfuscated and colored by our immediate reactions to the minds involvement and its original intention. But our awareness which interacts with how the mind phenomenologically formulates the qualities we relate to the object it uses to stage its intent, when our awareness do not identify itself with it, make this relation between our awareness and the mind, and between us and the object of the mind clearly visible. This is what traditions close to nature work with. Awareness enable us to see our mind through an object of the mind, a woman of flesh and blood and, how we substitute her with the properties and functions of Uksáhkká, as a threshold woman to how our affects act and stage itself by her, whereby we are gaining access to our own minds. We can the also look to a figure like Sáráhkká to listen to and connect with our ground of being and our basic face. We will also have to face Juoksáhkká who will ceaselessly put our courage to the test for us to see if we dare to accept her as we have to with the world as mind. Through these properties of the mind, and the sense of belonging provided by Máttaráhkká, we can learn to express different characteristics of the mind in a cultural sense. Furthermore, we may even transcend them all: a person, or a woman in this sense can ultimately also serve as a reflection of the conditions and trials nature presents to us, by fostering an absolutely genuine and calm compassion for the uniqueness of all life within us, and make us develop the wisdom that leads us to respect life, viewing it, with compassion in its distinctiveness as individual expressions of the unconditionality of life as we cultivate this as the maturity of the mind within ourselves through the involvement of viewing it as the awareness of the influence characterized as Radienahkka in a woman of flesh and blood.