Etikett: natur

The other, second one we have within us, the ordering principle and balance that it is between all the opposites which when we identify with it calls our intellect, is not something we should strive to silence by suppressing it. As we approach it with our ego, the meaning of the meeting between them becomes rather what we convey to it. The less our biographical influence is in relation to our psychic ancestors and the nature whose center both surrounds us and which is the one we find ourselves in at all times, the more significant it also becomes what it is we bring with us in our encounter with it. When we are identified with its inner composition of all opposites, we become confused and even maddened by its infinite diversity. We try to bring order in ourselves by reshaping them into opinions. To disjointed objects of a disconnected ego. We never hear the inner voice that responds to the immense psychic mass at whose center it is. The less our biographical material becomes in this meeting, the clearer it appears in its entirety and scope. The psychic consciousness that transforms it into something we can embody is itself transformed into the nature that embraces the ego that mirrors it while it is also being the outer nature that we in a physical sense are in, and relate to through this inner center. Too many of us confuse ourselves into all its ramifications of opposites. Often conveyed in a misdirected well-meaning that rather increases our confusion than leads us to find the relationship we seek to establish between us and ourselves, and the self-ordering principle it is for the natural balance of which it is a part at its very core.

The absolute core and central source of the psyche, its self-organizing principle and internal order, appears on three levels simultaneously within us and with differences in character depending on the context. In Sami this is referred to as Rádienáhttje. Which is a point of balance, an organization of opposites, not a personalized being of some kind. At the most basic level, we are completely identical to it as our sense of a wholeness, a totality. Everything and everyone is part of its internal order in a larger external coherent whole. If we have had the opportunity to incorporate that experience into a safe environment, we will then begin to separate ourselves from it. We develop a psychic relationship to it through how that experience is responded to in a cultural sense. How we as individuals in a social context give expression to the influence it has on our lives. Most of us never get further than this. We struggle to find a way to restore our inner interpersonal center into our collective life. But we don’t do it through our psychic ancestors, in traditional sami Máderáhttje and Máttaráhkká. With the inner structure that comes with them. The ones we always have inside us and who guides us. Because they are most often confused with our biological parents. But if we find them, we also find that this psychic principle and its inner order is not only something within ourselves, but also what we find everywhere in the Nature. Which is the one that makes us discover that everything is dependent on the same underlying organization of relationships we see all around us. We often just call it our intellect when we have not yet seen that it is something that appears in, and exists in everything as our relation to the inner order it creates from all the opposites that affect us in our psychic life. Where our psychic consciousness, Rádienáhkká, arises as the surrounding nature we constantly find it in and share with all that is in it. Our inner psychic life becomes not only something that only takes place within ourselves, but something we instead embody and we find ourselves in together with everyone, and on which we depend through how we have developed our conscious relationship to its meaning for us in its external sense.

In the perspective of traditional thought, narcissism is what we encounter as adults when we drown in the confusion of opposites that arise in the unresolved relationship between our biographical and interpersonal material. In how unfounded our relation to our inner person and our psychic life is in the nature we possess within us as our opposite sex and in their position to the presence of our cultural and psychic parents. Or our ancestors structural psychic context in us. Without confirmation that they emerge from our psychic reality, we confuse them with our biological parents and their influence on us will distort our relationship to the ordering center of nature which is also something we have within us, along with the psychic forces that all opposites constitutes in our psychic consciousness. If we realize what role our cultural parents have as mediators of this center and of the world as psyche we will discover just how narcissistic we are. And how we prolong our narcissistic behavior into adulthood before we are able to face our interpersonal parents and what the true purpose of their actions is to us. Something that involves a quite violent initiation, that is, psychological torments suffered during a passage away from the narcissistic view of the world. Otherwise it will obstruct how we reflect on ourselves, our parents, the world and people around us in relation to the nature of our timeless psychic aspects. We will only experience the wild turmoil that arises within us as a constant conflict between us and all of its self-organizing opposites because we identify ourselves with it. Obviously, any group or its collective thinking where the individuals have not gone through any rites of passage on their own, will ultimately rely on authoritarian leadership and punishment as a means to avoid this inner psychic confusion and to coordinate the needs of the collective. But in this way the world will always have to suffer the individual lack of psychic consciousness. What we call our intellect, or interpersonal center, the unifying inner principle of nature as the relation it has to us in which it organizes all its inner parts. We simply will not have developed the ability to understand or care about the relationship we have with the intellect we share of nature which we both embody as something within us while at the same time being the inner center which we experience in nature itself. The confusion this creates leads to an almost incomprehensible psychological suffering, which is further aggravated by people around us when we like them identify ourselves with this suprapersonal self-regulating center, and which we then impose on others as a relationship to what does not belong to them. While we often also deny its existence through our covert needs to control the influence it has on ourselves through others in our narcissism.

For me, every morning is not just about getting up, but also about getting in. To emerge from the inner cover of the night and to be one with it as a passive participant in its underlying currents and constant flow. To become an active part of the psychic life of the world which is ordered by its own inner center and its intellect, which constantly holds together all opposites and balances all the different parts of life as a totality of a wholeness in which it is the self-organized inner midst. It holds together a world of psyche we both find ourselves in and which is inside of us. A condition and a psychological context that has been unconsciously given to us since our teens. But today the question instead arises, what now? I can see that the social life that I share with everyone has lost its cultural relation to the ecological and psychic balance that it organizes as the flow of our thoughts, ideas and impulses as both culture and Nature. As a reference to an intellect of something we can experience everywhere at the same time that we simultaneously embody it as an ordering of the mind. This relativization of my ego in relation to my mind creates a void in my relationship to the physical world, and if neglected, it creates a concern and anxiety not only in me but in everyone of us. We sense it as a disconnection from life that lacks contact with its cohesive inner parts. How is it possible to relate to this greater disintegration and fragmentation that this entails to a world not able to understand or ignoring this connection? As something that it does just to maintain its aggressiveness, and the defenses it has that distort the relationship we have to our inner organizing center that we constantly withhold from ourselves through others, before it is possible to see that our reality is a result of it.

Any activity that does not require our ego’s direct involvement and distracts it from our inner psychic presence will cause us to end up in the intersubjective state that exists between us and ourselves, and others between them, which is also the psychic space between all of us. An interaction with the psyche that occurs in what is also called active imagination. As the inner underlying force of whatever it may be that we engage ourselves with, sooner or later we have to end up in the original psychic content that affects us in relation to each other and our external reality, regardless of the temporary activity we indulge in. We are going to get absorbed by it and interact with it as our psychic environment. Everything we do is part of its embodied processes we constantly have to repeat and go through in order to discover what it is that prevents us from perceiving the powers that is behind what is happening in the psychic space which we exist in, and as I had it explained to me today, was the psychic difficulties involved in climbing the imaginary Sufi mountain Qaf, an analogy to my own experiences that the Sufis must go through to find the source of life, or the experience based knowledge that lies behind the interpersonal psychic life we gain access to by what in this lecture was termed active imagination, where we can directly observe the behind of our reality of life as the within of the without. Which in sami is the sacred interaction of timelesness or Saivo that is going on in and all around us all the time, independent of one’s own personal lifetime, and from which we all descend. I was immedietely distracted here by the fact that while the subject of the talk was that space, it was not apparent to the other attendants that our present activity was, like most interactions are in part our lives and daily routines, active imagination. This was what we were doing. We all do it almost all the time behind almost all of our activities. My impression was that they simply hadn’t discovered it yet and therefore couldn’t pay attention to it. Anyway, I was never sure if the underlying purpose was for us to be led to that insight, to get to that understanding, or if we were just to act as passive listeners. It was something that never really became clear to me. Although this speech, as all are if they are not completely superficial, in itself always require that interaction of us if we are to get to the interiority of what is communicated to us. I kind of sensed that that was the original intention of the use of the term Active imagination. Something that has traditionally been called secret knowledge. An experiental understanding and aquiring of knowledge that grows out of intense life experiences rather than from formal education alone.

Within the world of psychic events, where they are transformed into experiences, Máttaráhkká is the one leading us to our cultural imagination. Máderáhttje shows us to its self-organising sententious center balancing all of its creation and the internal order of its movements. He is guiding us to the point of reference that holds our psychic reflection together as it coordinates our within in the without. Most often we interiorize it and call it our intellect although it is something that exists independently of us as an inherent principle of nature as well as in us because in it all opposites coincide. This means that it is both an inner objective self-reflective center of the world in its relation to all existence, as it is within ourselves at the same time. The finnish terms henki, luonto and itse refers to three different aspects of this kind of experience. If we come to identify ourselves with this self-organizing center of nature as our intellect, we literalize the information we receive when we interact with it as detached and fragmentary parts of unrelated knowledge. Not as something that comes from within Nature as the soul of the world and our psyche as part of our relation to it. We never discover Máderáhttje as our cultural father/mediator to its source, of what this organizing principle of life is to us, instead we see fathers in all possible thoughts and ideas our intellect submit ourselves to from people around us. Rádienáhttje and the sense of its embodiment of all life and its inner psychic growth through his spouse Rádienáhkká are as present today as they have always been. Even though most of us are just so hopelessly intertwined with their influence on us (literally, psychically and figuratively), that we never perceive them for what they are to us, and that the religious views that almost wiped them out are now themselves dead is evident by how their world now relates to life and to the people in it.

There is a word in Sami that denotes the experience of the soul of the world and its power to spiritualize and divine our thoughts and intentions. It is a reflective psychological principle and in one the distinction between the broader concept of soul and the narrower one that functions in the body, but has most of its expression outside of itself. The Sami word used for it is meahcci. This is what makes us see through events and turn them into experiences. Where we interact with everything made of it. It is a perspective and a point of view towards things rather than the literal object itself that creates the experience. It occurs through reflective speculation in its own independent activity and places us in the psyche rather than the psyche being placed within us. It is also how we are abstracted from nature and endowed with a separate psychic existence with everything in the world. This World Soul perspective represents a movement into a psychic existence that is everywhere at once and is a growth away from our naive and purely instinctual nature. A step away from the mediating experience of our cultural mother in a psychic sense, confused with procreation, to what the soul of the world represents in this shift of perspective to psychological understanding. It is an insight that makes us part of the interior of all things by its inherent ability to coincide with the embodied functions of all psychic consciousness, where our thoughts emerge from beyond our literal biological or personalistic view of ourselves in to a world that interacts with us with its own internal logic. Meahcci denotes to the experience of the soul of the world as a reflective psychological principle that functions in the body, but has the greater part of it self outside of it. This is what make us see through events and turn them into experiences. Whether human, animal or plant life. It is a perspective and a viewpoint toward things rather than it is the literal object in itself creating the experience. It represents a movement into a psyche that is everywhere at once. It is a realization of the interior of all things by its inherent ability to coincide with the embodied functions of consciousness, and the experience of a wholeness and an aspect of existence that is in all things, my body, your body, in the natural world, and even in abiotic materials. Meahcci describes the relationship to a psychic content of an indeterminable size where everything has a part and yet exists individually. Who speaks to us through everything in the world. All our actions, intentions and thoughts have practical consequences. Because our soul’s participation in the soul of the world has the power to reveal our thoughts and intentions to everything else that is part of it. We also hear them if we listen and heed what is conveyed to us from that part of who we are when we are called to be present there. Because that experience is what contains psyche as well as matter and is also the place where the two becomes united. From this position, no harm can be done to anyone else or anything in nature that does not also imply that we are also harming ourselves, and that we are constantly perpetuating the harm that we, in this sense, were once subjected to ourselves.

When my psychic consciousness is identical with my experience, I literalize it, and then I transform it into stationary knowledge for my need to control and pre-determine my and others’ psychic life. I develop that I’ness that is a kind of pretended external personality that becomes the sole observer to all my experiences between me and myself. But at the same time I also abandon the larger whole of which I am a part and prevent it from its influence on me from beyond the I, or ego, that my inner companion and his contrasexual counterpart conveys to me directly, and in which the I is only one of its many subordinate parts. In this way I think we confine ourselves to a literal space that will suffocate us and deprive us of the communication we must have between us and the other parts of ourselves. We will become what we imagine. Reality becomes an identification with that content. Not a relation to what it is that originally transmitted it to us. The terrible thing is that we not only suffocate ourselves in this way, but we force others around us to suffer from it as well. We force them to submit to what we use to suppress our interaction with ourselves and lock us in to its stationary attitude and the beliefs it use, whatever that may be. We exclude the other from the reciprocity we need to have reflected in the larger psychic whole we find ourselves in with others. Thats why all traditional teachings have as a central theme a personal relation to the imaginal. But most importantly to our progenitors Máderáhttje and Máttaráhkká in our relationship to them as mediators of it in an interpersonal and cultural psychic sense. If we cannot interact with them, we lock ourselves up and get stuck in our egos. Psychic reflection becomes something literal and we never rise above the surface to participate in our psychic consciousness with others.

We all have a relationship with an inner figure by psychic reflection, a person which is a reference to a circumference, a cosmic self-organizing counterpart to Nature and its inherent energy of which everything in our world is a localized form of embodied energy. An experience of a psychic contour, a silhouette, and other forms of characters. We dress them in our spirit of the times. In how we can allow ourselves to accept them. But they don’t care about that. Their influence on us is independent of the time that formulates them. They are the forms that act on us from a constantly ongoing infinite perspective between us and other things in the world. Our psychic ancestors in the underlying reality that shaped our personal history in its human context. Denied, they act as our repressed underground unknown anxiety. As a psychic torment from an unknown entity, and as sudden bursts of psychic energy that usually affect our lives in a negative way when they come between us and ourselves in relation to others equally unaware of what appears in that psychic consciousness of the larger psychic whole we are connected to. Which is the inner personal source of the larger circumference we relate to as the within of the without of everything. It is there regardless of our opinions about it since it doesnt matter to our experiences. We get them whether we want them or not, and they express themselves the way they do as the psychic nature and energy they are. It doesnt even matter where in time we are. We can only try to respect how it is formulated personally and try to comprehend its primordial influence on us. It is by having this relationship with ourselves that we experience this world as completely out of its mind.

One of the most decisive events early in our lives is when we leave the identification with the larger coherent whole, Rádienáhttje, of which we psychically experience everything as a part, without it being noticed or given the meaning it has as the content its background is in the relation we have to it in a psychic sense. In the worst case, we lose contact with the communication we have between us and ourselves. With it as the psychic consciousness on which the relationship to everything around us rests. We can experience the results of this in and around us all the time. As we try to recreate it in different ways in our outer life without it getting the psychic content we are trying to recreate there. The physical attributes of that background are our embodied experience of its nature through Rádienáhkká. Transformed into something tangible. And a relationship we have with everything as when we reflect it in a psychic sense. When it has been lost and suppressed for a long time, that relationship appears in a distorted form. As individual demands for a rigid order in our lives for which we create artificial contexts, both for ourselves but also through demands that we impose on others in our environment. All political views and opinions in our society rest more or less on this distorted and misguided foundation. Of mediocrity and universal values without contact with our inner objective counterpart. The loss we have made cannot be compensated for in this way. With a pretended personality without psychic roots in the whole we dwell in as the Nature we embody and are a physical part of. No knowledge in an external sense can replace the direct experience we must have and relate to of this totality in order for us not to end up in the inner conflict that we hideously allow to be reflected in our outer lives. I think all people with any connection to an older traditional background know how important this is. Something our modern societies know very little or nothing about. Which causes people to suffer, and traditional societies to fall apart from within.

In Sami there is a psychic being called Ruohtta who when he is aligned with the opinions of others, its absence of a psychic consciousness, and not with the relationship between us and ourselves, turns into its absolute negation. We end up in his world of torment, psychic epidemics and mental contagion. It’s like having been robbed of all life and falling in to an interminable void with nothing in it but intense psychic torture. In the Rosarium philosophorum sequence there is an image of his influence on us. Its the lion eating the sun. We can swap the lion with a bear and place it there and it will be even closer to its workings in many of my dreams. Its impulsivity and forceful nature which when it ovewhelms my psychic reflection and our relation to the greater whole that guides us, is when he puts me in to place as I wander too far from myself. He is like an essence of a raging instinctual energy. Often combined with the wound that emerge from the abscence of what our cultural and psychic parents mediates. But when he is met by us, and we acknowledge the power of his spontaneous and impulsive behavior, he becomes an abettor to our instincts and our ability to have and defend our psychic integrity as the neglected part of the whole of which all potentiality is to become a visualised and materialised part. He becomes a violent force that demands our presence between us and ourselves. Like a raw undisciplined power of a background self-organising psychic principle trying to connect with parts of its creation. But besides the experience we have of the movements of our objective companion and its contrasexual counterpart. Ruohtta appears to us as an intense bringer of death to the sense of belonging to a whole. He brings with him the feeling of having been deprived of all psychic life. A loss of ourself. And if we become identified with him, and constantly occupy ourselves with the concern of what he is to others, we deny ourselves our communication between us and ourselves. We end up in Ruohtta-aimo with them. A bottomless place where there is no sense of individuality. Only a pretend personality who indulge ourselves in our anxieties and its unceasing need to display its concern of it in others, to empty opinions, and a constant reparation for the uneasiness we face all the time because we have a different kind of experience of our connection to what we are in ourselves.

One thing about feelings, about being irritable and about impetuosity or violence. About constantly being on guard and being defensive, that few notice. If our cultural psychic parents Máderáhttje and Máttaráhkká never have existed to us in any confirmed perceptual form outside of our physical parents, then our inner parent pair gets corrupted and our ego will be hurt by it. Which means that our relationship with our psychic, or saivo family will relate to our social environment in the way that the wounds appear in relation to our cultural environment. The person we have within us, our objective person Radiengieddte and his counterpart and sister Radienniejdda rarely comes up to aid us. We cannot absorb the sincerity they require of us in relation to what Máderáhttje and Máttaráhkká transmit to us from the greater whole of which we are all a part. If our relationship consists of satisfying our fathers’ conversation between them and themselves for their need of it to be noticed, we lose access to it within ourselves. It becomes part of the wound where our hostility is the repressed trust that has arisen in the relationship we have between us and ourselves and to the voice that guides us beyond the ego within others too. Likewise, if our mothers’ relationship to their psychic reflection between them and themselves is belittled and watered down because of their distorted relationship between it and our inner psychic primordial mother, then the ways in which we relate to those around us and to the natural processes that our psyche conveys to us become distorted. The spontaneity with which nature works that we experience both within us and from the outside is percieved as a threat. Not that it’s something we share as a psychic consciousness inside the life we relate to along with everyone else. It just becomes a psychological wound that makes us self-righteous and defensive. We do not see the wrongs we commit through the wound with which we act, and we cannot safely and confidently contribute to the cultural community we belong to with others. Our wound does not allow it. We don’t know how to access it because we don’t have access to ourselves, to what our inner parents convey of that within us that is beyond them. As something our real parents may never have been able to allow themselves, and therefore not allowed us since they where never aware of its influence on them. The fear of its content threatened the continuity they tried to maintain by suppressing it. Which we ourselves then do to others. We create an order for our environment that does not allow the other his own access to himself, because it is experienced as a menace to us, which the psychic wound we defend ourselves with has built up with a kind of pretend personality that must be constantly maintained so that it does not lose its status. Regardless of the price, both we ourselves and others must pay for the abuses it entails both on our own person, on social groups, or entire countries, and on nature which sustains all life alternately both as our inner nature and that which surrounds us. This person we pretendent to be is indifferent to our psychic wound. It is important to notice that our parents are not the role models we often talk about in a somewhat vague and simplistic way. Such a burden is not theirs to bear. At best, they are mirror images of our psychic consciousness, its nature, and the reflection it means to listen to what works in us in the dialogue we have with what constantly guides us in our relationship between us and ourselves that we share in the totality we experience ourselves as part of, a relation we have with everything around us.

Based on a dream I had some time ago, I was presented with its correlation to the alchemical image of the coniunctio. Since then I have also clearly experienced the division that arose within me of the whole which is united by the inner pair that the dream suggested. My vision of the couple in that image and with my inner person as their point of balance that I experienced recently showed me clearly the significance this has for me. But also on a more personal level. The inner totality and its counterpart’s embodiment of its content, Rádienáhttje and Rádienáhkká, conveyed to us by Radiengieddte and his sister Radienniejdda in the Sami world of the within, is wonderfully shown in an image I later discovered as an extension of my dream. It featured the couple but also with a child connecting them with a cloud hovering above them. The child seemed to be alternately with the inner couple and in the cloud. As an intermediate point of balance to the instructions that come to us from beyond them. Represented by the cloud. Where the cloud appears as the materialization existence has of its potential out of the night sky beyond it. That child in its Sami context is moving the intentions of that beyond as its communication between us and ourselves. This image also conveyed to me the importance of our psychic cultural parents, Máderáhttje and Máttaráhkká, and the importance they hold in a more direct sense, as an embodied extension of my reality of the wholeness they can represent there. If we lack a connection to a more traditional background, it doesn’t exist. We have no way of being able to transform the inner experiences we have of our psychic relationships into our outer life. The relationship between the inner union we see between us and the nature we are a part of, and the wholeness that makes us develop between us and ourselves, with them, and together with others between them and themselves will be missing. We will confuse them with people, ideas and material things as they get lost by transference. I have once been asked if there is any correlation between the images I have seen of the alchemical psychic world and the Sami transformation of what we perceive of our interior in relation to the nature that exists both within and around us. In this sense with my dream, and later with my visions as a basis, that connection arose both vividly and very clearly for me. Nature itself is what turned into a vessel for this. Following this, Máderáhttje and Máttaráhkká then appears as a cultural passage between the objective person within us, from the physical and biological world to the powers of its flip-side, or the psychical reality of Rádienáhttje and Rádienáhkká as they are mediated to us by our interaction with the doings of Radiengieddte and his sister Radienniejdda as it was shown in the sequence of images in the Rosarium philosophorum, since Rádienáhttje and Rádienáhkká both appear to me in one and the same person, as both content and as its embodiment and occurrence.. Amazing! So it is never about the ego and how it relates to Rádienáhttje and Rádienáhkká but about how their influence is experienced through our cultural psychic ancestors Máderáhttje and Máttaráhkká. The ego takes on a subordinate role as one of the parts of the whole of which it is a part, and our objective personality Radiengieddte and his sister Radienniejdda takes on greater significance in our psychic consciousness and how we interact with it. Without them, the ego risk getting stuck in jabme-aimo, wandering aimlessly in a world with the potential that exists in everything, everywhere, together with those we constantly encounter from our past, instead of us actively interacting with them. Our perception becomes distorted by the ego which transforms it into a sublimated type of wholeness. Which is an attribute belonging to Rádienáhttje and Rádienáhkká as they are pecieved as one and the same being in that psychic sense of a whole.

I see it everywhere and everywhere around me in my inner world. How she is misunderstood, misinterpreted and distorted into something she really isn’t. This guise that we see in the outer form of the matriarchal feminine which is our participation of a within which is also without. An embodiment which we clothe our surroundings with in the absence of our acknowledged relationship to what she is within us. In her highest sense she is pure Nature, Rádienáhkká. Her embrace is our psychic experience of being directly related to her. Without her space, of what she is in our bodily communion with her, beyond her cultural psychic manifestation of Máttaráhkká. Our mother of all grandmothers. We don’t see her as the underlying constant creator she is in herself which unceasingly gives of itself completely. That heals and contributes to the path that makes us who we are. Not by what we take from her and blend with what we do in the belief that all she is is what we do. That her presence is somehow achieved by us when we have entered her space. Not that she was there the whole time. And that it was something that we occupied ourselves with that made us susceptible to perceiving her influence on us. She is not an opinion. Or the comfort and safety of ideas, or the perception of how things should be. Nor is her experience something we relate to in the belief that the sense of belonging she creates is what we make of her in a transferred sense. It will only take us further away from her, and make us feel left out of life. As if it didn’t really belong to us. She is that which is beyond all objects, and all situations that we create and transform into another state when we veil them with her. And it’s not about gender. Whether we prefer our body to our psychic consciousness or vice versa. But about psychological awareness and personal courage. They are both our connection to her. It is about being able to accept her presence around us and become who she has put within us to emulate.

To meet our real person. To become a real human, expressed in sami as albma-olmmos, we must meet and experience our cultural psychic father Máderáhttje in himself. Within us. Outside of our embodied version of him. He is our connection to the source of that within we experience in the without and the voice behind it, Rádienáhttje. Not in his transferred and distorted form where we see him in a physical transferred sense through the psychic wounds that arose in that attitude, and attempt at an all-encompassing personality we have created for ourselves when we did not alternately get to interact with him in our parents, and others around us, and learn what our psychic awareness and psychic reflection means for us in our relationships, where we safely develop him as the one who exists both between us, in ourselves and in others between them and themselves. Where we leave ourself to come back to ourself. But in a relational meaning, and in the contexts of our external cultural and social environment as the significant between of influence it is to us. Which is what makes us feel involved in what is happening around us. Without that relationship, we end up in a psychic wilderness. A kind of non-where. Where we are left to fend for ourselves against the violent forces within us that we are not yet ready to face, which we only discover by their spontaneous manifestations around us. Not by learning how to interact with them as the interpersonal forces they are independently of us. Experiencing it and witness it without being able to explain what it is that we see, or constantly paying attention to around us, making us both frustrated and hostile without knowing why. Because when we are there, all sorts of destructive and horrible things will happen. Most likely our first family will suffer from this first. Because it questions their own relationship to it within themselves. Which means that most often they will only see it as a problem with others. Not with the human qualities they share with everyone else. What makes it even worse is that we transfer this interpersonal relation of ours to people in our societal and cultural environment. Where they have to wear the transmitted content both from our primordial psychical parental couple and the frustration it means for them not to be able to live up to it. A mixture that takes us nowhere but to Rota-aimo, and the world of the psychic contagion it means to get stuck in our wounded made-up personality there.

In the context of the inherent reciprocity between human affairs and the natural world as a whole, there is the albma-olmmos – in Sami the real, genuine person who stands at its center. He is the one we may become initiated to between us and ourselves. He makes us perceive and interact with our psychic consciousness, and with those who have left us. With those who came before us. It is he who takes us to jabme-aimo, who finds the potential of life which he himself is also a part and which exists in everything. Something he can retrieve if it has been lost. He is also the one who both goes before us in the sense of anticipating our inner needs for guidance, and who follows us and is behind us as our constant companion and mediator to the greater whole from which he emerges when he is confronted with it. It is in our potential that our objective personality is found, and that is what Radienbarnne retrieves and hands over to Máderáhttje. For him to turn into a real person who is aware of the interpersonal life he is a part of, and that is also the path he must take in our relationship with what it means to be in the larger world of the within in the without. Where we constantly transform the relationships we have with what lies beyond our culture-bearing psychic parents. In our inner layers of psychic involvement and experiences. Which they convey to us. Máderáhttje, to the source of all life and its unimaginable wholeness, and Máttaráhkká to our participation, our psychic reflection as an embodiment and an embrace of nature from within.

I don’t know where I get it from. Where it originally comes from. It’s something that’s been there all the time. And that makes us “know” by experience from where psychic forces like the noaidis, Dionysus, and shamans come from by their influence on us. When we abandon the attitude of the wounded customized creation of that person we invented as a distorted relation to our cultural parental couple within us, there is nothing left. We no longer know what we are. Or how to relate. We fall out of the outer community with which their presence unites us, and into the unknown. To the source of life. To its immediacy. It drives us “crazy”. This is where we meet the personality that has been calling to us all along. The one who made us surrender to the forces that affect us from there. When we no longer are or can be the personality we created for ourselves from the anxieties and worries that were transferred to us, but instead find the inner voice we have between us and ourselves. This is how we come to meet the first one, and the one who teaches us about our own objective voice by indulging in the power of our psychic experiences, and come to terms with them. But if it is ignored or repressed, we become sick. The violent force it expresses has no outlet. Instead, if we identify ourselves with it, we become destructive, self-absorbed and cannibalistic. Much like the Native American Wetiko, a terrifying psychic influence that will ultimately kill its host, because we find no way to translate psychic experiences into an interpersonal social context. All sorts of compulsive behavior arise from it instead of the compulsion being an expression of the influence it has on us as part of our psychic reflection and what it conveys to us. It is always close to the forces of life that entrance us when we are in their vicinity, and it transforms them into something tangible through the psyche as its vehicle of materialisation. But the condition is that we also have to expose ourselves to them. Otherwise, we feel empty, drained of energy, of life, which distances us from our social context. The intensity of this character conveys a voice similar to that of the hero. But in a sense of psychic conceptualization, and with the same force and unconditional courage. It just takes a different direction. And if our society and our first parents only convey their inner anxiety as an extension of their artificial relationship to our social environment, and not our inner cultural parent couple as a guide to our inner voice, it is distorted into something it is not. Most of the time we just transform it into something literal and meaningless from a psychic perspective. Which only makes us feel even more of an outcast and out of context. Because it puts its finger on that side of our societal relationships that literalize everything, while also imagining that what we experience is something that we can control with sadistic self-control or an authoritarian suppression of it. Something that has become what is called normal, or the standards of behavior at present time. In other words, it is what drives us mad and is brings him forth.

It is as if, in our transferred relationship with our inner parent couple in sajvva, those we coat people around us with, not with their original psychic qualities, but with the worries and disappointment we see of ourselves in them, in relation to our physical parents, and in their relationship to society. To its idea of how we should be. It is this that distorts our relationship with our cultural psychic progenitors. To handle it, we create a fictitious person that we use to ease their, and others’, worries between them and themselves. In that person, we become an obstacle to our own direct relationship between us and others in them if they do not live up to the ethical and emotional demands that come from this, from our fictional person. They have to worry like we do, otherwise we perceive them as insensitive, or that they lack our made-up morals. We never perceive the original psychic relationship we have with our inner parent couple, Máderáhttje and Máttaráhkká. Or the totality that they convey to us culturally in the experience of them, in our original psychic background. We are too busy taking care of others between them and themselves to perceive our own embodied relationship to the earth. Or that we are made of the same material as everything else in it. That we belong to it in a bodily sense. Or that the potentiality that connects us to the whole that lies behind it, the night sky that embodies everything, the potential in everything that exists, is also the world that exists in us. That we experience within ourselves and is what formulates our actions. We do others no favors when we take care of and entertain their concerns. Their made-up personality. Confessions do not bring us closer to an understanding of how we relate to each other. Or to a psychic consciousness. We can only achieve this by understanding how we have confused our inner potentiality and relationship to our inner self, with the fictitious person who maintains our own broken contact with ourselves through the concerns of others. Just like us, they have to face it in themselves, and that is what we can face together. Everything else is just a distraction and a constant compensation for the friction it creates between us and ourselves in others.

No person can be the background that includes everything that is in its potentiality. Or that inaudible inner voice that conveys it individually. Which is giving its instructions in and around everything that is. A cosmic background whose patterns of energy shape all life in itself that we are related to within us. An experience we have of it as embodied parts when we are close to some form of it in the energy fields surrounding them as we enter into their immediate vicinity. But we need someone or something that can lead us towards it. A center of gravity where we can learn how to interact with it from within ourselves in the sense of being part of its wholeness in our lives. A siejdde is such a place of connection where people can experience a direct interaction with its force field in nature. And it is in that relationship that we speak of prayers. Instead of the kind of confession we use most of our relationships for. We ask questions within ourselves, and talk to it in the relationship we have between us and ourselves as we dwell in it, and get answers. Which in turn shows us a way for us to perceive that voice and what it has to say to us. This is where Máderáhttje, our cultural father in his psychic shape comes in. The psychic figure that we so often claim in men and in our fathers. Not the actual person in flesh and blood in front of it, or any distortion of our voice he is committed to in the sense of what he wants to see in others reflected back of himself. Of what he wants to be between others and them themselves to avoid the psychic pain that constantly arises in his hostility to his own inner voice and thereby to others. Which means that others around him are forced to suppress what they have within them, and what their own personal inner voice announces to them in their relationship to it. But regardless of what any man or cultural father figure as a psychic envelope for Máderáhttje wants from others to get us to follow them, the thoughts and ideas that he conveys in his relationship to his world and transmits to others are not the psychic reality that someone else’s inner voice conveys to that the person individually, as from their own personal psychological background. We cannot turn a physical person into a psychic entity without the consequence that it will distort both that person and ourselves in a negative way within us.
There is nothing more important to us than to have a sense of a safe embracing environment in the form of our cultural interpersonal father in an expressed and lived psychic relationship to him, between us and ourselves in our psychic consciousness. While we also have a living and secure relationship with our culture in its capacity to embody such a confirmation of it as a psychic envelope and its connection to the source within us that shows us the way in our individual lives, while at the same time it is also a shared relationship between others and themselves, within in us. This is the voice of Rádienáhttje in sami. His absence within us is our feeling of being misled, that we cannot recognise ourselves in others around us. That we cannot trust our surroundings. We perceive public officials as selfish or that they are minding someone else’s business. And that it somehow always make us feel as if we cannot have an active participation in the world and culture that surrounds us. Because it does not listen. There is no connection, and certainly no recognized relation to our transmitted psychic cultural father or mother however tangible they may be to our inner person in our social relations to one another in the society in which we find ourselves. There is no real psychic life.

When we literalize the relationship we have with our surroundings, we strip it of its psychic roots. All our interpersonal relationships with it cease and we end up in a void. Detached from our interpersonal consciousness. We get caught up in the contagious world of compensating for our inner emptiness by constantly dragging others into our inner unresolved abyss of mental turmoil, and the confusion that occurs when we see our inner cultural parent couple, Máderáhttje and Máttaráhkká not only through our parents, but appearing in all our relations around us without them ever being rendered back to us in their original psychic form. In the role they have in relation to our inner sense of an outer whole and their absolute form beyond our actual parents’ limitation of their influence on us, and confused with a society’s collective morals and general habits of life. This may turn into the place where we will be persistently plagued by the torments of the sami Rota-aimo. To fend ourselves from its influence on us, we turn into defense prone, importunate, aggressive and greedy one-eyed giants. But if we allow the forces acting on our objective person to approach us from the whole from which they affect us, we discover not only that, but that we share all human qualities with everyone else there because they are our personal experience of how they affect us. We experience it between us and ourselves also as parts of the other, of him or herself. Not through beliefs that come from something we’ve read, been told by someone else, or been forced to accept. But by experiencing it as something in our relationship to our inner objective personality. It will also implicate that our reflective personality will stage a kind of initiation. Psychologically we will suffer terribly from the conflict that arises with the giant we relate to, and its world, until we are transformed by its encounter with the objective other within and the wholeness he conveys. That giant and its attitude has become the outer person we have used to cover for the psychic wound that arose since we abandoned our inner wholeness for him. Much of the anxiety and loss of energy we experience arises in the encounter we have with those within who when we are accepting their presence, formulate and inspire us with their energy, unlike the giant who, in a literal sense, constantly compare us to others or what we experienced transferred to something else before. To replace us with what was already between us and ourselves. But he is actually also the one who is finally going to prepare the way for our initiation into the interpersonal consciousness and the personalities we find there in what is called saivo in Sami.

When we feel drained, watered down, or almost completely out of energy, that energy has been wasted and not contained. The support we should have from those within who influence us in our relation to our psychic consciousness, are not identified as that. They are transferred on people around us. And with it the interpersonal realm our objective person communicates to us. His energy, and the energy of those he relates us to is not embodied by us. They radiates what is our life force when we are in their vicinity, and we let them be part of our lives. If we push them out or ignore them we feel lost and depressed like we are not there or something is missing in our life. Nature itself have no presence in us. We have no connection with psychic life and the powers that influences us from there. They have left our body. We need to connect to our objective person again. The one who relates us to ourselves. To that totality that define us, and to those who shares their energy, knowledge and powers with us. But most often we transform into giants instead. Stállu in sami. A personality we have created to protect us from our psychic wounds. The broken sense of being part of a whole. Or we team up with one of them. A Stállu is a big stupid giant in iron clothes that eat children. They are the potential we have within us that exist in everyone and everything around us, and the potential that nature wants to transform us into and become in our relationship with it. But the giant only collects his treasures. Is stubbornly sluggish and stupid. We can fool ourselves with him. Share his treasures. But at the expense of ourselves. That is not our way. And we pay dearly to have him or his spouse as company. Another way to describe them is through our subjective personality beside the ego. Its grandiose and aggressive attitude in relation to ourselves and others, and our way of trying to act between them and themselves to escape our own role in the psychic wound we carry ourselves in relation to our inner wholeness. We can never satisfy its needs by compensating for our transferred relation to our inner objective person, Radienbarnne or Radienniejdda, through others. Enough is never enough. We never feel adequate before ourselves or others. So we become these giants and constantly accumulate the riches that cause the attitude we want to show outwardly to grow. Until this attitude burn ourselves out completely, and maybe everyone else around us in our attempts to prevent them from having an independent relation between them and themselves in our psychic consciousness. And to that call to it, we heard within ourselves since adolescence. But otherwise also suppressed with righteousness, alcohol, substance abuse and psychotropic drugs. As a kind of prevention against the objective personality entering and questioning our lives.

When our interior person, in sami Raediengieddte, transfer our psychic consciousness, Radien-niejta on to a physical woman, we turn her into a psychic being. If we are not aware of it, we try to embody her and make physical love to her. She is taken out of her psychical context and meaning which then transforms the physical woman to our personal relation to a psychical totality, Rádienáhttje in sami. We try to change her into something she can never live up to. We may either worship her as this interpersonal connection to our psychic consciousness, or we constrain her to become an embodied physical being which is only related to by us with our instincts. The real woman is never appreciated or related to as a person in her own right. As something that exist between her and herself in the totality we share with her. Our objective personality never recognise her or the woman she is. In a worst case scenario we live in a goddess whore relationship to women. Not with an individual psychic consciousness that we share with her objective personality she has within her, and all embodied existence as Rádienáhkká. Apart from this she is a woman of flesh and blood. With individual experiences of her own personal connection between her and herself, in her life. All men share this with women but mirrored as the other way around in the eyes of their objective personality. Also, this is something that hit us all in adolescence, but most of us still never recognise the interpersonal relationship we share between us separated from our instincts. But we can rest assured that our immediate physical relation to each other is not energised without our psychical presence in it.

There is a psychic wound that always appears in our interpersonal relationships. Which we usually do not see and therefore do not discover there. But we remain hurt and act on its influence on us. In defense of the relationship we have with our inner objective personality in a transferred form on other people, to protect the role he has in the whole that he conveys to us. Between us and others there is a couple that appear to us as our cultural and interpersonal ancestors. Máderáhttje and Máttaráhkká. But we experience them mostly in a deformed and transferred form in people around us. They first appeared to our person within through our parents and their embodiment of them. In what our person within was allowed to see in the relationship between us and ourselves that we developed based on their relation to them. In what they did allow in themselves in the relationship they had between them and themselves. Which then determined what we could allow in ourselves. Also, for us to fend for ourselves at an early age and to somehow make sense of the interpersonal experiences we have of the whole that where are part of. But our psychic wound does not allow it since we have a sense of feeling ignored and rejected by them in their transferred form. So we compel ourselves to live in the the deformation of what that entails because we know nothing else. But the totality that Máderáhttje represents within our psychic consciousness in a cultural and personal sense, that our fathers embody for us, is right in front of us all the time. Behind our defenses. In our constant disbelief, our criticism, our mistrust and inability to absorb what occurs between others and themselves of the intersubjective experience we have of our fathers as a reference of the one we ourselves have been exposed to through others when we unknowingly connect to them, and to the whole that we in. In our longing for a release from their mixed up shackles in what we cannot to relate to. We have lost Máderáhttje as the interpersonal relationship we have with ourselves and others culturally. In our psychic consciousness. He no longer stands for a natural connection to the whole that we share between us. Rather, it conveys a coercive and authoritarian deformation of us, which excludes it. We become mentally and emotionally mutilated and see ourselves in others through the psychic wound our defenses have created within us. Similarly, it is the same with Máttaráhkká and her fundamental relationship between us and that in others that Rádienáhkká conveys as our nature, our inner relationship to it as our mother in an interpersonal, embodied and cultural sense. To the ever-present psychic consciousness that affects us both from within and without. To the background of the cosmic night sky and its bodily connection to existence. Which is the within in everything around us and its presence in others. In what we are between us and others at the same time as it is in between them and themselves. Which we in our wounds defend in an aggressive independence from it. Not in our natural and instinctive defense of our integrity. She no longer conveys our inner relationship to nature as a whole around us. As a fundamental underlying care between us and others in the constant recurrence she implies which is within everything there. From them comes everything that we associate with morality and the inherent integrity of all life. They are our interpersonal fathers in men, and mothers in women’s, and part of our familys in the psychic consciousness of saivo. Without them, we will live in an extreme disrespect for what is in the interpersonal relationship between others and themselves, and what this means for us within us, in ourselves.

My relation to our psychic consciousness and its eclipse of the whole behind it, in which we find ourselves, is an illustration. All the forms that illustrate my relationships are behind it. I myself am one of them illustrated and prompted by the psychic reflection Rádienáhkká embodies and which is conveyed to me in her relation to my inner objective personality, Raediengiedte. She is the one who mediates my participation in the layers of reality there. Of the density which its personified forms assume in them. Where all the generations that preceded me are found, who support and influence me. So that I formulate in me, what they for various reasons suppressed or were prevented from expressing between them and themselves. She holds my senses in an embodied way as illustrations which define my personal presence in them, as she is reflected through Radien-niejta. So Rádienáhkká is perceived by me in two separate interconnected qualities. In one sense how I am illustrated in my relationships with the world around me, and in the other in relation to our sense of a wholeness, and the totality it is part of.

I share an aspect of my relationship with myself with all people. Some more than others. It is my way of trying to adapt an inner perceived totality to individual details in a fragmented or factual based psychic reality. It is like trying to push a round ball through a square hole. It just doesn’t work without something being lost, or breaking apart, and becoming a psychic wound. Creating a deformed and formalized nature of personal characteristics. But if I take a step back, and try to figure out how that presence relates to the experience I have of that content as a whole, it works out. It will reveal itself to me by itself. It’s the way I have to deal with it to make it comprehensible to me. Just flood me with facts makes no sense to me. It does not relate to how I experience things in the within of the without. It gets even worse if there are inhibituals that limit our relations in how our inner objective person is allowed to perceive how we should relate to the reality we are a part of. Because we are then prevented from being in the interpersonal psychic space we share with everything around us. My mind will just get lost.

It is quite interesting to observe how we, when we cannot personify our relationships with each other try to turn them into a younger version of our objective personality within in them. As we have related to earlier, but in a younger, less developed version of our relationship between us and ourselves. Our actions then becomes executed solely for the ego’s immediate gratification without any reference to our original inner personality. Instead we begin to oscillate between an external exaggeration of the ego’s importance, and its isolation from how we share our person within with others in our psychic consciousness. The ego acts on its own, without any relation to the interpersonal influences we have in our individual existence, and it begins to identify itself as the objective personality between other people and themselves, not as our connection to what that person within have to say about us, as a connector between us and ourselves and the totality our objective personality within refers us to. Placing our objective inner personality between others and themselves, for them to fulfill our relationship with it, which is impossible, can also lead to a constant criticism of others in our relationship to how we experience their influence on us. We put ourselves in a defensive position where we constantly have to defend ourselves from an unknown entity that seems to come from others. But is our inner conversation between us and ourselves, our objective personality experienced by us in our inner relation to it through others.
In an older Sami tradition, the same psychic relation was described with Rádienáhttje having two linked but still different characteristics. He is the source, the whole, the totality and the origin of all the background psychic forces working together in the world. Raediengiedte, his inner objective relation to us did everything for him, and it is in our relation to him that we develop as humans within ourselves. Rádienáhttje creates nothing himself, but affects our objective personality, Raediengiedte so that he conveys its underlying influence on us; it is also he who brings us to Máderáhttje, our cultural father, to how he interacts with our psychic consciousness, Radien-niejta. Who appears after our ordeals with the akkás. Sáráhkká, Uksáhkká, Juoksáhkká for her to be embodied by Máttaráhkká. Our cultural mother. Which in its full revelation of the world from within beyond the arms of our personal mothers, is Nature herself, revealed as Rádienáhkká’.

One thing that strikes me about our psychic reflection and our scientific relationship to it is that the intra-subjective experience of that which simultaneously exists between us and ourselves, and in others and themselves is not considered to be evidence based from a scientific standpoint. Experience in this sense as something we embody and bear witness to directly as coming from an objective influence formulated by the individual experiences of it, of what is the objective relation we share of psychic events, is not considered to fall under the scientific falsification requirement. Obviously, an all too narrow scientific thought which itself is part of that experience does not actually realize that it has just done so. The psychic content that appears in our relationship to that in ourselves and its ability to simultaneously also be able to arise in others makes the very experience of what it is falsifiable. The falsification requirement arises in our inability to understand or convey the interior content of the background we share. By denying it, it, or not even perceive it, we actually falsify our experience of it. Its lack of a relationship to our psychic consciousness is tested as non existent. We are not just confusing a scientific falsification requirement with a need of a personal deniability. Since there is no connection between the inner objective person, its nature as a psychic phenomenon and its outer context by the subjective ego, it have actually been tested. We can do this everyday in its communication with the objective counterpart of others within, in our psychic consciousness. After all, it happens all the time in our response from their objective inner person to our subjective expectations and how they are fulfilled or neglected in our relation to the layers of our psychic experience. How we formulate what arises in our relationship to that in our external world is a result of how we relate to that world within us. Science is not only how we observe the world we are in, but also how we observe the experience of that world within us. We have known about this as psychic reflection since the dawn of man. The point is that the attitude of our subjective outer person turns into a sensitive and fragile defense when we suppress its communication to the objective conversation we always have within us and ourselves, since it is something that we also are in with others, between them and themselves. It is clear that we do not always want to see what it reflects back to us. Our defenses make it obvious to us that we are not ready to accept what it shows us about ourselves, so we blame it on others who get to take over the role of our objective inner person. That’s when we should seek it out, and value our fellowship with it in privacy and independence, because we don’t really have attained the ability to be with it with others yet.

I have a subjective personality with its attitude as opposed to the objective one I have within me. This objective person being my emissary, or an experience of having an intermediary in the sense of it as an extension to the whole that unites psychic events with the events in the world around me. It is like an inner companion to the independent acts of self-reflection we are called to. A counterpart we have within us in relation to nature and to our objective personality that appears to us in revelations of sudden and vivid insights and teachings. Which content nature as mind seeks to merge with ours. If for some reason, we are not connected to nature, this relationship seems to be difficult to establish. Instead, we think and act as if we are this subjective person only, not a relation to it. And since we see ourselves in this one-dimensionality alone, we will ceaselessly try to turn others into our objective person and use them for our relationship to it in a strangely coercive and impersonal way. Which will then affect us in a way that makes us condescending towards people around us, both towards them and towards nature. We treat them objectively, as objects, because it will not be felt that this other objective personality is both within us and in this nature around us which we embody. If our objective relation is ignored or not encouraged it will bring about constant intra-subjective contradictions and conflicts that we pass out on people around us using them instead to be that relationship between us and ourselves in opposition to their relation to themselves. Whatever we want to call these layers of psychic consciousness, they will lead to conflicts where people feel deprived of their integrity, of the relationship they have between them and themselves. To their own inner objective personality and its primordial psychic structure. We can observe this in the world around us. But we can never decide what form it has in itself independently of the subjective attitude we may have of it. We cannot determine for others what it have to say to them. Or prevent its aggressive self-preservation drive from opposing the threats it sense to its integrity from those who try to prevent us from having a genuine inner relation to our objective person. Democracy, for example, is not something we are between us and ourselves. At best, it’s a word we use to respect that relationship.

We seem to have several more layers of slightly different ways of relating than many of us want to admit. We have a relationship between us and ourselves. We also have a relationship between us and others and to our external world. Others also have their relationship between them and themselves and their external environment. But we also have a relationship between us and ourselves in others, in their relationship between them and themselves in what is our within in the without reversed. It is our psychic consciousness, something that is remarkably similar but we refer to it by different means. I am not referring to similarities in biology or neurology, but to the perceptual occurrence of it. The existence of that within which in different ways is an occurrence of something of a psychic nature we share in someone or something else. Because in the end it is this we refer to in our relationships with each other and with the world around us. If we can articulate how it affects us there, then we reach what we have in common with others between them and themselves. This is the common ground that we share with all people from all ages. For some it is the Saivo techings. For others something else. But it is still the same content of our psychic consciousness we embody that we refer to. I am not just the attitude I use with others when I relate to something I do. I am also the forces by which I am affected in our psychic consciousness which I simultaneously share with others. Something that seems to be completely forgotten at the same time it also creates a relentless anxiety within all those who experience this. To many without really knowing what it is that scourge them.

Recently, my grandchild had a terrifying nightmare. He dreamed of a very tangible and menacing shadowy figure. Since twice in my life I had dreams of the same kind. Once at his age and once in adulthood, I couldn’t help but stop at that inside me, and go through them as part of the events inside me that made my inner double emerge. I don’t yet know what meaning and character traits his will have but I can see them in mine. Although this figure in the dream was experienced as frightening, later in my life I have rather perceived it as something that accompanies me as a companion in things that have to do with psychic awareness in a worldly sense. As psychic matter, and the tangible external reality. The frightening effect probably comes from its newness, something that then matures as we heed its presence. So in that way it broke up the world I was in, and introduced new psychic qualities into it that I had not been taught to face. On the same day after it, there were a couple of occasions when we could approach it in a calm and open way. I shared the idea with him when we were out in the woods and he was worried that something was following him that it was something good. His companions spoke of his being there, and kept watch over him. He was there to help him with what he cannot see, and trust that He did it for him. The anxiety then subsided and we completed our stay in the forest without it returning. Later we returned to the subject once more when he himself brought it up as perhaps being like a ghost. I agreed with him and emphasized that not all ghosts are malevolent. Most of them are good and help us. They can warn us of those who wish us harm. Which leads us in the wrong direction. That’s why it’s important to listen when something doesn’t feel right. Then you move on, and don’t force yourself to do anything. It tells us something we need to know, and teaches us something. If we listen. I believe that this experience was vital to me now that I also see it through him for the development of the outer personality which is a pure adaptation to the world outside my own psychic reality. It broke me apart and divided me into parts of my inner whole. Which in itself opened me up to the psychic reflection that followed that. I needed to be forced out of myself to develop it. A terrifying and anxiety-filled experience that the dream embodied for me at the time. Something that happened again at the age of twenty-eight when it again became absolutely vital for me to pay attention to my inner person. To who I am independent of my outward attitude. And that is what I hope my grandchild also can develop at his own pace and according to his own abilities as he grows up.

Leaving the old sludge of relationships, our attitude and the dependencies the person we used to be had, just to be able to control them, for the spontaneous person we are in the present is terrifying and anxiety-filled. A transformation where we leave that one behind because we feel that that attitude drags us down into a mess that mixes together our inner person with others. We feel it clearly as a dark, unpleasant presence that tries to pull us down and away from the direct presence we have with people around us where we see them for what they are. For better or for worse. Without judging them for either one or the other. It is what it is, our own choice as we encounter it. We then come to experience our second birth. Which will leave our anxiety ridden person we were behind for the one we are going to become. The person we have been to others believes that we are our psychic reflection, and reacts accordingly, not that it is something independent of us in relation to what we reflect on which conveys its content to us.
We come to realize that we no longer want to indulge in and leave ourselves wind by wave in the hands of others. We want to be a part of what happens to us and feel enraptured by what that person we are going to be is to us. It is our first experience of that other within, of what it means to us.
This is exactly where Radiengieddte and Radien-niejta come into play. Where our psychic reflection becomes embodied nature as part of us. Because they convey the relationship to Maderattje and Maderakka. For Maderakka, it is also means to go through and endure the experiences the meeting with Sarakka, Uksakka and Juksakka entails. This is incredibly stressful and will have consequences to our lives. We must learn to partially leave Saivo, and our family there, if we are to live in this world.

The enslavement of my inner reflection in an outer form by others in order to gain favor and belonging is for me a form of self-punishment. In that way, I disconnect myself from my self-preservation and my natural aggressiveness, which then instead takes the form of an independent intrasubjective accuser. My own reflection turns into Ruohtta, like the Devils advocate, a kind of judge, and a condemnation I must constantly cooperate with through others. It is not true defiance, or even a disciplined aggressiveness. A consciously expressed integrity or sexuality. Just my need to be emotionally taken care of or to express my assertiveness in the face of my condemnation to rouhtta-aimo. Psychic reflection is instead experienced in a form of self-denial. In compulsive bouts of rapturous self-deprecation or superficial and idealistic ideas, triggered by the repressed needs that in the background are masochistically condemned by that accuser in its exterior form through others. As the one who denies me all my individual expressions of self-reflection. My own needs. I then only see myself disconnected from myself and my own person, and only through others. In a constant flow of an external noise with no connection to who I am. I then have to constantly pollute myself with facts and information from my surroundings via all the media available to me to have any kind of existence in the world, and to prevent me from the disruptive intrusions of my own being. Which prevents me from being able to independently express myself based on the qualities that work through me. I wouldn’t be able to see where I end and others begin and feel empty. Without being able to function as an individual. Only as from how I am defined to act by social rules and the general cultural practices of a community. No matter the horrors it creates. I will become almost immune to real and authentic human responses, entirely impulse driven and instinctive and fall into Ruohtta-aimo. Into total hopelessness and despair. Back to the world that preceded this one. Where no psychic consciousness exists. This is what we experience in the constant media noise that replaces our inner self-reflection, and does to our own voice.

I see my thinking as nature’s ongoing pictorial background flow of energy in everything, and what I perceive of it as an attempt to relate me to the meaning it gives to me and to everything in its relationship to everything else from there.

There is this child in us who wants to be enthralled, that enchants us, who experience himself in his world without reservation, who do not accept being diminished or judged outside of his intersubjective relations, his psychic make-up or on the credentials of others. But the outer personality, the one we have created for ourselves as a questionable compromise against life around us, our society, and its cultural values to defend us against those who try to come between us and ourselves, or threaten its integrity. It have allied itself out of pure self-preservation with the attitude of a collective personality. Its moods and need to maintain an inner general psychic order. With that which is out of touch with the psychic structure within us that stretches much further back than is recognized by our own lifetime. This compromise is the one that works, feed us, and pays the bills. He has little or no relation to the one we are inside. The one which we always feel that we must somehow relate to along with other’s relation to what it is to them as we constantly switch our appearance between them. We acknowledge and see them both within ourselves and as they appear to us in others.
When we can approach the human potential within us, and contain its energy, and its strength in ourselves, we can share its intensity. Infuse it into our relations. If not, we just want it, and take it as a demand from whoever in our relations that can’t sustain it in their own personal relationship to it. We identify our own beingness through others as we are captivated by that child’s energy, and its sense of community and belonging to everyone and everything. But it doesn’t work that way. Its nature or appearence is also something in its own right. In the psychic consciousness we share and reflect in each other. And that incredible radiance it has is almost impossible to defend against. If it weren’t for the overarching totality, the wholeness it also conveys, and its counterpart in our within who constantly seeks excitement, energy, friction, together with that inner child that has so often and wonderfully aptly been depicted with wings, and if we ignore it, it’s just going to make us an incredibly bloody bore.
Formulated like this, it can come across as really dry. But the direct experience of it, being enraptured by it and being forced to live it out is something else entirely.

Everyone and everything has its own outer form of its inner reflection. Of its conversation to itself. It is not up to anyone to determine the conditions for that, or go between the reciprocity of this. In a way, we don’t do it for ourselves either. We are subjects to this communication. However, it is in part conditioned by its external context in time. Of the relationship we have between our outer person and our inner boundless and enraptured child who is one with all in the entirety it shares with us and everyone around us. Or we won’t be able to communicate its purpose in any way. We would become illiterate in our own private world without contact with the world outside of it. Which creates psychic illness, and the inability to see where one’s own person ends and others’ begins. At worst, we may blame the world for not being consistent with our own personal one. Which is significant, because we reflect the greater totality we are a part of based on our own unique personal makeup and its interaction with the suprapersonal whole of which it is a part. And it interrelates with our time with an attitude that is much older, and goes back much further than any individual’s lifetime. Nevertheless, it shapes how we look at ourselves and each other in a larger context according to what our personal makeup add to it, or how we approach it, regardless of where we are in time. We don’t even have to be aware that it’s happening for our imaginations to bring it about. It will still change both ourselves and others during the life we have to be affected by it.

I listened to a session with Krishnamurti’s and I find it quite refreshing to listen to his way of isolating thinking from his other senses. As he clarifies the relationship he has with it. Rationally it is what we all do in relation to our intuition and feeling too. But in doing so, we also tend to isolate it from our direct experience of life. From our interaction with it, and from the processes that affect us from our embodiment of what it is that influences us, and from people around us. There is an allure in doing so, to sense that we are in control of the forces that affect us from the outside. There is always a risk that we ignore the psychological consciousness that mediate what reciprocally affect us from there. We may describe that in many different ways, but it is still the same forces that everyone experiences there in our own personal and cultural way. That is why language and imagination is so important. Without it, we cannot share our intrasubjective experiences of life. Of life in the within of the without. Everyday we all tend to deny each other this in different ways. Through our fear of losing control over that in us we transmit to others when we try to come between them and themselves. Both personally and collectively, which at the same time becomes the world, and the horrors this creates for individuals who becomes opressed by it. Every leader or guru turn people into cattle when we follow them slavishly. I think that is also what Krishnamurti was trying to convey. It is what he and they embody for us in a visible way that is important, what they do with reference to the suprapersonal psyche for others other than themselves, and not only for the people who follows them in a servile way. Anyway, it is interesting with this obsession around thinking and not with the lack of relationship with nature.

I associate psychic consciousness also with bodily existence and death. With soul migration and what life embodies that has always been behind it. We emerge from our total identity with our instincts as a potentiality, from the direct feeling of being one with the interior context we are part of and the nature that surrounds us, without an individual relationship between that potentiality within and the ego, not seeing ourselves as having a conscious relation to how this psychic background influence us. And from a complete oblivion of the past that lives within us. Our whole world and the processes in it then becomes divided into separate parts of life, and to its underlying psychic or subjective reflection. We become psychically aware of the context we carry within us that unites us with that in everything. Our psychic consciousness begins to prepare us for this experience in which everything else also consists of this within in the without that comes after this physical existence our inner person have. An interior world we share with everything that exists. It’s like layers of different worlds our inner person evolve from and move to as we develop our psychic consciousness. If we don’t, we have to stay in the one we are in and do it again until we are ready to enter the next one. If we don’t care, we become like ghosts, or empty beings in the one we have left. Both them and the others we experience in this psychological context are around us all the time. That is why we need to be aware of what kind people are who exerts their influence on us. And where they lead us. Some of them will help us and guide us in this psychic environment but not all. Without an inner context, a psychic structure or scaffolding, we see no difference between them and the concept of having an inner psychic reality that we are mutually affected by in a direct living presence of our imagination, and this can turn our psychic reflection into a nightmare of anxiety contradictions and doubts. It is from this experience that we describe our psychic layers as worlds, and perceive it as the inner journey we have to make, something people is said to travel between in our intra-subjective life. Or as our personal development of psychic consciousness. Regardless of what our opinion may be about this, what we think about it, it is still something that is going to happen independently of our bodily existence.

I think we all have to work with a soul like the witch in Snow White. She who says; mirror mirror on the wall. Just like her it is how we reflect ourselves in people around us. We want what we prefer to see of ourselves to also be the image that is reflected back from people around us. We use people as make-up mirrors to hide our need to maintain and control the image we have about ourselves. Politicians, priests, teachers. In leaders at all levels. In science and thinking, like people around us we are an extension of her and not of a relation to what transpersonal powers that we embody. As soon as we decide how something is or should be, we not only impose restrictions on ourselves but also on others. We transfer our own limitations onto them in what we don’t accept of that which does not fit into our view of what is appropriate in our relation to general and recognized values. That which we deny ourselves that has become our wounds. Our fragility. Our defenses. Our inability to recognize others in their own relations to that in them which is something intrasubjective in its own right, independent of us. That which also bears witness to the powers within us that influences us in their own unique way. Of what we have in common within us and can share when we are subject to them. With genuine recognition instead of with our defenses. We are so afraid of that reality. Of that within us that we protect and see in Snow White. So instead, we expose our wounded inner person, and others to the witch, to the restrains we put on ourselves and on those around us. Originally she has two sides. An embracing embodied side with a sense of personal security in it and a cultural one in her connection to us as mother earth. But here with our wounded and distorted relation to her that has become wicked. Everything that is natural, spontaneous or instinctual becomes surpressed for the image she wants to see of herself. As our compulsive ties to people, things and ideas. She may be seen as a distorted primeval version of Rádienáhkká, and Snow White as an excessively voulnerable and romanticized version of Radien-niejta, our personal relation to psychic reflection, to a psychological consciousness, but who is constantly tormented by her cruel and degenerate primal mother who is obsessed with her self-image, and constantly afraid of Snow White’s genuine emotional presence, her kindness, care and beauty, and how the world is attracted to her despite of how we treat or try to hide her within us. There are a lot more details and nuances embedded in the story, but with the mirror as its center it was what was projected on to me in my vision of it.

In our outer urban psychic layer and the character we have created for ourselves there, I think we confuse anxiety with the force of life because its potency often questions the role and attitude we have fixed for ourselves in this psychic layer. If we lose connection to that force, we die in a psychic sense. In the experience of anxiety there is the spark but not yet the courage to follow its path. It is in our life force that we are led to our nature. Instead of just living horizontally, or sideways, not vertically as well. We may find our inner tree there, the axis that is the connection between the outer reflection of our inner psychic events. Older people called that power henki in Finnish. When we can truly express ourselves authentically we have sisu, a genuine potency and self-preservation. Something that is also abused in the sense of one-sidedness, and an overly exaggerated relationship with our urban character. We have no psychic counterpart to our inner companion. In that sense, it usually means that we have lost that relationship, its essence, the contact with our inner self, and our nature, or luonto. It is then said that the absence causes problems such as addiction. We obstinately fixate on a single thing to resolve our inner disunion. But the way we can regain it if we lose it is to wait patiently for its return. It has another relationship to the within in the without. Anxiety can also be our inner way of getting used to embody the powers of our being. Learn about its influence on us. As when we become accustomed to the power of being in love, we can allow ourselves to witness it and confirm it in closeness to others as well, and later its relationship to our common psychic beingness. To be able to safely see beyond our own vulnerabilities and our defenses against these forces. Instead of having the sense of being pushed out of ourselves by the fears of the power that we see of ourselves in others that they may not want to face on their own.

I have lived with an observer all my life. An inner friend and intersubjective psychic relation. Early on I learned to listen to him. Secretly. Because he was not someone others wanted to associate with. In privacy, he taught me what I needed to know both about him and the older one he imparted his knowledge from. His energy and authenticity slowly became my own. He observed things I could not see in myself. Or with the fictional character I have created for myself in the urban psychic layer we physically live in together with others. Slowly, his directness and attention became increasingly palpable and compelling. And my fictional character more bogus and unsound. I was finally forced by sheer self-preservation to abandon it. Holding on to it was tearing me apart. So I broke down completely, gave up and abandoned it and turned to my inner observer to try to become more like him. I kept trying to find a way for him to be in the urban layer that would suit him. Which would have allow him to co-exist with me there along with others’ in my life and interact with the world around me. Along with his counterpart that I later found as the essence that is my psychic reflection. It is what I looked for in my relationships with others in my psychic life. But what he is, very few want to know anything about, or confirm. They prefer to live sideways. In contradictions and agony. And never face our inner observer directly. Or the reflection that is within us in the embrace of his counterpart. The one we like to see in our opposite sex. The psychic life we ​​spend time in as a constant stream of spontaneous incursions, inviolable facts and perceptions that emerge from an inner indeterminable psychic scope of character. They are the youngest in my interior family and the ones who are always closest to me, they are the ones I spend time with in my immediate presence. Almost always as an outward reflection of them in other people.

For a long time now, a notion has formulated itself more and more clearly for me. That my interior world is divided into several psychic layers. Not that it is somethimg I can formulate according to an academic context. Or questioning the view of copernican cosmogony. But, the layers it consists of appear by themselves before my inner observer. In its own spontaneous act of projection on me. More like we pass over to each new psychic layer through the previous ones experienced, and each layer means a new and renewed psychic awareness of the ones we were in before with a new sense of meaning to us. In the first layer, everything that is can be transformed and devolve into everything else. Everything communicates with everything without any barriers because what exists also exists in everything else. In the world following that, all that exists is a potentiality that also differs from other potential existences. We may come back here when we have left the one that follows this one. Which is our physical existence that also contains an urban layer. The embodied existence of all potentials. And after that our psychic existence, where again we share it with everything else but now as psychic beings in a context we share with the individual variations that is created by our external physically experienced characteristics, and we also begin to experience our psychic consciousness. Our inner ancestors and the impact they have on us. We find that they have been guiding us all along. To prepare us for the next layer or sphere of psychic space. Conveyed to us by the person we are within this. Because we also have to be in the one before to be able to get to the next. So we will come to experience a duality, an ambiguity in our crossover personality. We experience this when we begin to learn about their world, and a new kind of summoning of psychic awareness that may come to haunts us in our urban mindset. In Sami, this cosmogony may be referenced in Routta-aimo as our absolute denial. We have died twice. That we have not only died and left our bodies, but before that we have also died psychically. Jabme-aimo is where the inherent potentiality is in everything, both embodied and not. And then there is Saivo. The influences of Máttaráhttje and Máttaráhkká. Radiengieddte and Radien-niejta as mediators of the cosmic beings as one, where Rádienáhttje is embodied by Rádienáhkká. They are what is often referred to as ones own inner family. But this is almost completely replaced by urban thinking and its references to the mind. That is why it is so important to go through the trials we are subjected to by Sarakka, Uksakka and Juksakka. In whatever guise they assume for us. But by receiving support in our endeavor from Liejbbeålmåj, we are able to suffer it.

When this tradition was banned and then partially forgotten, it occurred that there were individuals who claimed to have several families of this kind. Who boasted about them and the wealth they possessed. Now this is something that goes against its own internal plausibility because it is about the relationship with our psychic world and the impact it has on us. Its sufferings and later experience was wealth enough in itself, and people were highly valued for obtaining this type of knowledge. But as it got corrupted it served a dubious purpose as it facilitated those who took advantage of the threat of punishment that prevented people from living in the old way. By being considered inferior or undeveloped, they were deprived of their rights, and their own inner way of life.

Without a close relationship to our sense of humanity. From having a genuine trust in the closeness, warmth and orientation that derives from our connection to it. That self-organizing psychic structure that exists within us. Between us and others that we share in various forms as witnesses of what it is to be human. We cannot then perceive that we are the extension of the constant pollution that the world in this sense constitutes within us as an ongoing deformation of the relationship that its influence has on our inner person and our psychic reflection. It’s like a layer of superficial insanity. Of human trauma and hardship. A crazy flow of broken relationships to our personal inner contexts, and a constant influence of jumbled identities out of touch with the individuality of our inner person. A completely urban layer. We don’t see each other as something in its own right, in the psychic consciousness we are in together. We even believe that they are us in our own relationship to ourselves. In our own personal realization of raw, unprocessed psychic entrails. We constantly confuse ourselves with others and it destroys our relationships from the inside out. We end up in a garbage heap of our own doubts, discontent, transferred demands, and painful miscalculations. Intermingled with others’. And we blame others for what we do to ourselves. But by paying attention to this layer within us we personally experience that we have to painstakingly relearn what that means to us, and re-experiencing within ourselves what it is really like to be human again in relation to the harm caused to us by the ignorance of what this layer creates in us and how it is induced by people around us. This urban layer is a layer almost without human content. Completely emptied of the within in the without, and with a view of life where we no longer pay attention to the fact that we do not allow ourselves to be influenced or draw attention to how anything else influences us personally in a reciprocal way. We do not refer to it as a personal attachment that has its own reflection in us. With our counterpart to our inner conversation. To the person we are within. Like that is our psychic consciousness. That its absence is a shared madness. A deformation of humanity.

There is a sentence that appears almost casually in academic texts on indigenous peoples. It’s a kind of habitual ethno-ignorance and ethno-shaming. Like “They believed that everything in nature had life and spirit inside them”. But it’s not about faith. About beliefs. And certainly no more than how the average Westerner’s relationship to our psychic world is about beliefs. In the oldest living traditions today, it is about a direct experience of our psychic world. About its influence on us, and how they through millennia have learned to refer to the common experiences that lie behind them. A psychic relief that serves to create the references we need in our reflections when we are called to our intrasubjective consciousness. An active mental state in direct relation to our common psychic life. It’s not about faith. It’s about interaction. A relationship between what the person shares with others that is reflected in our lives. When that connection to our psychic consciousness has been created and understood it is as little about faith with that as it is with any person today who blindly trusts the mathematics or physics behind the knowledge of our engineers’ achievements. Or having no personal experience of the scientific work that underlies them. For most of us, it is no more common to apply the direct work that involves us with our psychic influences that also develops our personal relationships with what they are, as it is to learn the science behind our gadgets. We look at indigenous people and we see ourselves in relation to the work behind the technology we rely on today, ignoring that we learn by listening to what affects us also in others. To that which is much more than what we just like to see of ourselves in everything around us. That there is more to discover of what it is that interacts and affects us all, all the time. So we need to relate to this with references that others around us can understand. The language we use then is not about faith. It is the ongoing relationship we have with the psychic consciousness we share with others in and around ourselves. Science is how we try to approach it from the outside in. But how we really imagine and describe our relationships to our internal organization, our internal architecture, is how we try to approach it from the inside out. From the within in the without. From the sphere of the mind in a psychic sense as an experience of the biosphere from within. In that we also have to be responsible for how we participate in it. One thing we share with everyone, indigenous or not, is that we don’t get there without real human closeness, with trust, honor and confirmation of what it is we encounter within ourselves. Without this, we only experience confusion, uncertainty and trauma. We do not experience a deeper physical communion with Nature or people, or the unknown. With our bodies as our way of involving ourselves. It is more like we without warning have been thrown to the wolves, without guidance or inner direction before we where ready for it.

When every morning I have undressed myself from my night, my symbiosis with my psychic relationship to reflection, my dreams and imaginations, and go from being a passive passenger to actively relating to it, it means at the same time that I also separate myself from its confusion with others. It becomes obvious that I am not them. That I have to wait, wait to see what they make of the same ascent, the same kind of journey within so that we can meet. Also to not make me into them. It becomes very clear to me that it is about inner trust. About being able to witness, acknowledge, let the confidence in that relationship develop in others and together, by itself. Within ourselves separately. Seeing it and clarifying it in oneself is the same as doing it in others. It is a wonderful experience. A relief preceded by a laborious and prolonged internal conflict, from the symbiosis that causes us to mistake ourselves for others. It is also clearly visible how unaccustomed and even afraid we are to reach each other in that way. I am not you, but the origins to which we relate are still the same. As recognised by most indigenous peoples. Being warm, friendly and empathetic is fundamental to being able to share our inner psychic affinity, the scaffolding we share with each other in various ways. This is why we have such a distrust of the established, and generally recognized, or fundamentalist way of relating to ourselves.

Through our psychic awareness and paying attention to the psychic background we share with everyone else culturally in our own personal way, we also experience that we are evicted from it by those who do not want or cannot perceive it directly. It may even mean that we are prevented from developing our common human values in relation to others and to life itself because we are too young to defend ourselves from that kind of influence. It’s a kind of safety, so that the attitude we share with others is not questioned. We are denied access to the background we share in different ways. Sometimes through a disguised normality that diminishes its influence over us, but often also brutally. Through hideous psychological and physical abuse of what we do not want to see as a natural relationship to something in ourselves. Something that means that what arises in the individual is propagated and carried out collectively. We are individually responsible for what the collective does. Blaming others is our way of shifting that individual guilt onto someone else. It’s always about not allowing others what we deny within ourselves. We blame various types of authorities around us without seeing and recognizing ourselves as part of the collective that follows them, and that we always become the real perpetrators. We believe that our deeds will not be seen if we hide behind others. But our outside world shows us the unvarnished truth, how it is. How we treat ourselves and create our living conditions, our tomorrows. We are what it is every day. No words will change that. It is there right in front of us as what we do not want to know about ourselves. Our psychic consciousness. That which is the within in the without. In Sami there is a word that crates a reference to what this is. Meahcci. In which there is no division between our nature, the Nature, and culture. But more like we live in self organizing psychic patterns weaving through us as contextual beings that morally live and interact with the world in versions of psychic consciousness related to specific places of space and time. There is always a place in time we interact with every day in its own way. Its a relational way of knowing. When we get confused about this, some people take matters into their own hands in a distorted way in relation to their developing psychic consciousness. They become perpetrators and believe that by harming other people in an impersonal and collective way, they change themselves. Do something about their psychological sufferings and confusion. As if to punish a common normalized behavior which in themselves suppresses their own need for a more profound understanding of their emotional relation to psychic life can change the influence it has on them. Something that of course does not happen by damaging or degrading either their own or others’ basic personal and human needs or experience of emotional values.

As soon as we are more than one, we also constantly carry with us a psychic mass. A weight we move around. Not everyone is up to recognizing it. Seen from our psychic consciousness, it makes us children if we don’t. It’s like an invisible companion. A positive force if we pay attention to it, gives it space to inspire us to what cannot be seen with the naked eye. It also gives us a heavy mind, a psychic absence. In a negative way as a passive way of reflection, and it becomes destructive if we choose to close our eyes to it. Because it is always there, lurking around, and reminds us of the whole we are a part of as a potential with everything else. But if we are ignorant of it, it is only a burden we transfer to others around us to carry for us. Dark and cumbersome. Because it tends to make us go beyond ourselves. Attaching us to people, ideas, beliefs and things. Which causes us to become repetitive and stuck in opinions and all kinds of disruptive behaviours. One aspect of it is the Sami ovdasas. It can make noise around us. Remind us that it is there. As well as give us premonitions. It is a psychological weight. A mass of its own we shove around. Having an ear for it is part of our psychic awareness.

Strangely enough, the night sky is both the potentiality and the background that exists in everything. In its own formulation of itself through us. The ever-creating state of our psychic field as the always present in our visions and imaginings of the embodiment and maternal embrace of cosmic space. As both a father and mother in a mutual state of one and the same totality of creation and life. They are the influences that in our dreams at night formulate our relationships with ourselves, and simultaneously is the within in the without. The processes of life that exist everywhere. It is like a constant transition, always present, and an original form of a timeless continuance in constant psychic contact with the original sources we carry within us. Which we refer to as them. It is also the night we unite with every time we fall asleep or our consciousness is so diluted that we can see right through it, and it shows us something of the intention its background contents have for us.

There are some general steps that I have gone through on and off throughout my life that I think I have in common with everyone else. They were first brought to my attention and formulated in the movie Ghandi. An order that for me is about how we descend into our basic human values. In the movie it was the act of non-violence against the British occupation. This is about the occupation of our individual basic human values. They are of course the same because the collective identity is the individual in pluralis. But we have different experiences in relation to them, so we get to deal with them differently. First, we are too young, we may still be well into our adulthood for this, but we ignore our basic human values ​​in our adaption to the environment. Then we become condescending and look down on them. We also begin to defend ourselves and become threatening and aggressive towards them before we finally accept that we have them ourselves. In this sense, people around us, our collective, which our parents are an extension of are not necessarily evil. But when our basic human values ​​are one-sidedly judged from their external, material side, and we judge ourselves and the importance of others exclusively from it, we do harm because we believe that our value solemnly rests on a collective basis. Outside of us. In other things, ideas, and in other people and social contexts. Not on basic values ​​that exist within ourselves that we share with everyone else, and in a psychic awareness of them that we can safely share in our own way. If we are so preoccupied with our own importance in the opinion of others, we experience them only superficially in ourselves and we usually do not even perceive them in relation to each other. We think we are doing good but we are the cause of a lot of pain and suffering. So evil exists in our midst. Among the ones we like the most. We are that evil. But it is also something we have to face and relate to anew every morning we get out of bed. They also decide how we ourselves want to be treated. Who we want close, and who we want to keep at a distance. Some of which we have to avoid completely because they have too many layers of defensive protection for the pain our basic human values causes in them because of the abuse they have been subjected to. We just cannot share our vessel with them, or our psychic consciousness without being hurt or getting ourselves pulled into their circle of conflicts. It just doesn’t work if they can’t be that vessel for themselves. There is no point of entry. But apart from the sense of becoming invaded by such a person, of its collective identity. We already got our meaning in relation to the inherent values ​​of life that were given to us when we came into this existence.

Honesty, closeness, acknowledgement, trust. The pillars of our basic human needs. Everyone has them. It doesn’t matter what opinions we have about them. They are just a convinience. A way of maintaining a superficial jargon to protect our woundings, which blinds us from the essence of our human reality. Because how we are affected and assimilated by our basic needs will also determine our ability to genuinely relate to each other with the behavior we and everyone else possess at the core of all our relationships. It is what we are. Opinions not based on our basic human needs are just complete shit. An excuse to not have to deal with ourselves and grow in our relation to our psychic consciousness. To accept ourselves, our tensions, this charged air we breathe, the fragility, the emotional outbursts, the defensive wit. All this touchiness and its background wounds. Its fears and the lack of feeling grounded in our humanity that tears us apart from the inside. There are no exceptions. This is what we all are. Medication may postpone it, put us on hold, but it will not do it for us. The only thing that help is to dare it, and rebuild our relation to what they are to us in a safe vessel. Which is provided by the ground of our being, by Nature, and together with someone or people around us who honestly respect it. So that it can safely grow by itself without the interruption of others’ need to come between who we are and the inner counterpart who shows us the way through psychic reflection.

The majority of people in this world, that is you and me, are the cause of the condition it is in. We cannot or do not want to realize that there are more to us in our psychic consciousness than we are culturally willing to accept. We only see the image we like to see of ourselves in there and exclude the rest with hostility. As a threat to our made up self-image. Within a collective of various kinds, we try to create conditions that make it easier for the people within them to live. But that does not mean that we have to interpret the relationship we have with psychic life in an exclusive manner. Or that we need to change our unique personal characteristics to unconditionally conform to it. Every time I get exposed to media I am horrified at the limitations of human needs we have imposed on ourselves through others. We are all someone’s child or grandchild. We all grow old and become the old ones. Our human needs are not subject to anyone’s idea of what they are. They are what they are. Everyone has them. It does not matter what opinions we may have about them. They are just a convinience, complete shit. Until we understand this, we will always create suffering and act psychologically immature in an undeveloped and destructive way in this world. We can even push it to the point of no return. Both individually and together. That is what we do and it is destroying us. We are even about to perish from it.