Etikett: natur

Beyond all our psychic impressions and whims, and in the absence of our self-observation of the mind’s ever-present unrest, they have in common that they have an original dependent context of nothingness without which they cannot exist. The context they create is what we call our world. All matter, and everything that is corporeal, is what we call existence. Together with nothingness they constitute a whole, or totality that constantly interacts with what we call reality in consciousness. Based on a meditative description of this and, for example, a flower, a flower demonstrates this in itself because it lacks its own independent existence. It is composed of many other components that, if we remove them, it loses its material reality. Aboriginal people of Australia would say that all that lies behind the existence of the flower is the dreaming of the flower. It has no independent existence of its own outside of what its conception of ​​it is in the dreaming. Outside of that, it is all its relations to that which in a composite sense constitutes the prerequisite for its existence. Earth, soil, sun, heat, minerals, clouds, rain, etc., and therefore the flower is also part of all these dependencies in the dreamtime, the unknown background which is at the same time a not yet existing potentiality, or emptiness for an undeveloped consciousness. But an overall prerequisite together with all its parts of dependencies for each individual flower. Something that applies to all existence. Everything is related to everything else through what are the conditions for its potential emergence. Nothingness or emptiness is the experience we have when we are not aware of, or are attentive to the background of the conditions that enable the emergence of each individual existence through the parts of which they are composed, and what we fall back on when our minds are all over the place and we need to find our mental balance. We are all the ancestors of a dependent origination and they are in us. All the time. We are empty without them. Everything is a conceptual continuation of everything it is composed of. Nothingness becomes frightening to the maturing mind when the spiritual or inspirational part of the psyche does not also observe the relationships they depend on to form the mental concepts they create their contexts from, but rather becomes undevelopedly stuck in a conditioned conceptualization of them.

By combining experiences from both Indian meditation practice where one seeks the truth one experiences directly within oneself, and the separation that this can entail with the traditional initiation that is inherent in nature itself where soul is manifested spirit and the direct knowledge and insight we experience there, we simultaneously bring together the imaginative quality and function we have within ourselves with the origin of the experiences we have when we formulate and portray them. It is this ability to portray them as within a psychic space that I want to call soul. The initial undeveloped jumble of ideas, opinions, impressions and instincts that we first encounter in it before we have undergone the practice of self-observation that allows us to see beyond this chaotic disorder, into an inspiring mental state of direct knowledge and insight, is what I like to call spirit. This is something I encountered when I was very young but without being able to put into words what was happening within me. It was much later that I would understand it outside of the conditions I was facing. But soul in relation to land and to the psychic space it contains for the information that arises in it was something that was in me from the beginning. It is even possible to say that the inspiration that arose within me as an original guiding principle first arose from the landscape in which I grew up. It was manifested in it through the seclusion and in the closeness I experienced in my proximity to nature. For me, it was a very early self-observant daily practice in experiencing the inner truth and the real directness that the awareness of this connection brings when the mind is concentrated and manifested as psyche. Not just as something within myself but as something inherent in nature itself. It also became confusing early on to see this incoherent jumble of impressions outside the environment I grew up in when they were expressed directly without their origin being known or in any way noticed. Learning to see past it and into the emptiness that it had become was incredibly painful and something that lay dormant in me only to become something much later to be encountered again and, out of pure self-preservation, to go through, albeit as an adult. In ancient Sami tradition, they were part of nature and conceptualized as Rádienáhttje, as the inspirer of direct knowledge and wisdom, materialized and embodied as experience in everything everywhere as the nature of Rádienáhkká. But also as part of an androgynous totality beyond them, in our first encounter with it, and we no longer immediately identify ourselves with every whim, a nothingness, of which they were parts with masculine and feminine traits. It was something one likened to nature’s own inner law, which one was called to and encountered and matured from in self-observant solitude, alone with oneself in nature.

In meditative practice, when we set aside the view of the mind as a product of logic and begin to consider experience as a phenomenon whose influence we can relate to directly and describe empirically, then not only does the insight, and the perspective of the original sense of a whole we gain from it, emerge. That is, the absolutely fundamental root of our being as something deep and genuine within us, something that simultaneously surrounds the growing person that belongs to it in a larger context and the maturity that captivates us and attracts us to towards the center of our being. It also creates the oscillations that arise between it and that in our personal history that previously hijacked our incipient communication with it. The conditioning and conventionality that distorted and diverted us from the individual meaning it had as something real and original within us, which we have then tried to stage as something potential and coming in a future we imagine ourselves in, in our pursuit of it as we try in various ways to recreate it from the division that arose from the original wholeness we carry within us in a dormant state from when we were children, and then have to return to on the raw and unadulterated terms of the psyche itself. By seeking to return to it, we establish this absolute foundation within ourselves, as a balance between the various states and functions of consciousness that operates in this whole also in relation to their temporary and transient appearance in their encounter with our surroundings. This makes us realize that we can do nothing about how others relate to it. But by self observation we can hold the balance of mind that strengthens the absolute fundamental ground during the oscillations between the extremes that threaten to distort what is experienced as genuine and inviolable within us, the absolutely fundamental ethics that arise in the body and unite us with the nature around us in an embodied sense, and with its sense of the authenticity and wisdom, as something built into nature itself that is conveyed to us through direct knowledge and experience.

Returning to the absolutely fundamental level of our being and the perspective it implies is a profound psychic event. It means that we revisit the influences on us that once caused us to suppress it by being conditioned to the social norms and rules of a certain culture. Which is embedded in how our first family expressed it in relation to our inner family. If that identification completely suppressed our individual being for the inner observer, we begin to oscillate between the states in which we originally experienced it and our search to locate it within ourselves and stage it in a potential future. Often by confusing the experience of the psychic state of calm and meditative stillness it implies with a material display of it. Which in turn further obscures the natural separation that arises between psyche and body. In the worst case, it results in various attempts to artificially imitate the original experience, and we try to emulate the experience with various forms of purity and asceticism. Politically, culturally or in the form of alcohol and drugs. In our sexuality, or food and sweets. Other attempts are an excessive identification with the suffering or successes of others. All of which in different ways provide us with a carefree feeling of satisfaction and inner peace. But not the absolutely fundamental experience of the original whole or that which provides us with the direct experience of knowledge and insight we need to feel authentic and whole.

One thing I have come to understand with the old people around me is that if the call that our self-observation implies to the deepening and expansion of our person has been neglected or suppressed, it will make possible a confusion of our external relations and our psychic life with them when they are no longer at hand. When the self-observation we interact with in ourselves and in our external relations is no longer set aside outside of us, they disappear into the self-inspection that still remains in an undeveloped psychic state. With the result that they begin to see people and the psychic states that they have created around them as a reality whether they are present, or still in life or not. The inner relationship to these states and the experiences the relationships to them constitute remain within us whether we choose to face them or not. It seems that no separation in the relationship to our psychic experiences and their reality within ourselves has occurred from those we have around us. But they continue to live in a psychic relationship that, to an ever greater extent, in the absence of real relationships and the separation it creates when our external senses are no longer engaged to the same extent, as if they are slowly disappearing into them because self-observation has not created the necessary distance between them and the psychic impressions from which we generate our experiences through observation. The result is that whether we are old or life itself has called us to observe our psychic impressions in relation to external events, we begin to live them in a way that includes our surroundings in them even if they cannot in any way be derived from them. Our psychic impressions and the relationship they seek in relation to us independently of others become one and the same thing. They no longer have a conversation between the experiences that are generated between them and themselves with others, and between others and them in themselves. In their attention to what it generates in them in our relations to life as it is. We instead become withdrawn in a way that excludes others in their creative relationship to them when we address each other in a spontaneous and committed manner. We no longer have any communication with the direct knowledge and experience that is encompassed by the original whole, and its relationship to nature of which we are a part through it. I want to emphasize that this has nothing to do with the social conditioning and the identification that arises with our inner observer, or the laws and rules that aim at a cohesive function in a society. But in the moral relationship that has nothing to do with our opinions or their epistemological context, and how we identify them with our inner observer. It is about experience-based mental states whose chains of events have the same origin and mental content but whose context we formulate individually. As with all mental functions, if they are not stimulated through interactive self-observation and developed, they atrophy, whereby a number of different clinical effects on our mental health can follow from this. Whereby the most obvious as we grow old is a speechless withdrawal and a confusing identification between mental events in their independence from external relations whose content cannot be derived to us through the direct experiences that arise and form individually formulated contexts in relation to the mental events that occur within us.

A mind that has lost its absolute fundamental state, the root we have in our being, and the whole from which the consciousness of it arose, constantly seeks two ways out. In one we seek where we lost it in the past, and in the other how to find our way back to it in a potential tomorrow. This mental state of origin has existed as a psychic reality in all times and we relate to it to this day. Many indigenous peoples relate to it as the first time when humans and animals could speak to and understand each other. Humans and the nature around us were in a vast direct state of togetherness and community. Of direct experience and knowledge. People today still do so, albeit in a suppressed and defiled sense, with a mind that constantly goes back and forth between the influence that made us abandon it in yesterday’s experiences and a future access to this liberating state of origin in a presumptive tomorrow. People who live close to animals or have direct access to nature experience this most strongly and will have the most difficulty coming to terms with a world whose morality is not based on this state, and the embodiment of the identity that arises in the absolute foundation it constitutes within us, in which the boundary between mind and body also dissolves and becomes fluid. That is why it is so important to find a way to also encounter within ourselves that which once made us abandon this time’s original sense of wholeness. To discover that what affected us was something that in different ways also affected those whose influence on us made us begin to suppress it for their sake when they no longer had access to it and defended themselves against the mental difficulties it exposed them to. Despite of this, it is still always there as the feeling of being part of a larger whole that relates us to nature itself, and the direct experience, knowledge and wisdom that is simultaneously built into it, as the absolute foundation all individuals, humans and animals, share with everything in nature to which we are thus united through the guiding principle that provides us with its content. The absence of it creates a special kind of demanding dynamic. Of dependencies that aim to force others to adapt to our wishes for how everything should be and a vulnerable rejection of the importance that a genuine presence entails in an individual and fundamental sense of authenticity, which arises in this unspoken expectation that will encompass people around us in the sense that they must take it upon themselves to provide us with our own inner dynamic in relation to the absolute foundation within ourselves, and the sense of wholeness that embodies the built-in wisdom that arises individually, and in our self-observant separation from others in it. Our desires and our rejection arise in our attempts to try to rectify our relationship to this in ourselves in various ways through others in order to avoid facing the difficulties that once led us astray.

The day before yesterday, Nietzsche came up in conversation. I interpreted parts of its content based on a quote from him that was aptly used to describe the lack of self-insight. A deeper humanity. The quote reads, “under peaceful conditions, the warlike man turns the axe against himself.” I first read Zarathustra when I was 16, but it was only much later that I understood that we all attack ourselves with what we have to confront within ourselves in solitude and in silence under peaceful conditions. That we become Zarathustra then. Some of us have to go into what we have to face there and do it in our own way because we are no longer able to impose it on others. Many others lack that courage and need support to endure it because of what we have come to deny in ourselves. We suffer intensely from our lack of this content, which belongs to us, but we habitually deny it as we experience it as a threat and inferiority whose content we cannot take in, and instead inflict it on others by blaming them for what belongs to our larger, more mature person. All the conflicts we create around us have their basis in this. When I was young and tried to approach the experience that I thought Nietzsche was trying to convey, I only experienced it as a rejection, as the academic convention surrounding the book dominated and made our own experiences of its content inferior. No one seemed to formulate their own experience of it. So I understood it then as only the academic view that was possible to share. Not the experience itself that each of us translates it within ourselves. Not even how Nietzsche himself did it through how he described it in his books when he formulated it. In this way, I, like others, had to learn to suppress what was not the surrounding custom or the social convention for different types of community. He tried to give expression to the reality that we all encounter within ourselves in our own way, the individual insight and the intense trials it consisted of within him, through Zarathustra. When our attitude in self-observation turns its axe against ourselves in what we today call psychology.

For our mental equilibrium, it is important to have some kind of reference to our psychic perception and its own internal logic in its connection to our cognitive abilities, in order to have a way of explaining how we experientially formulate perceptions of the psychic content that we materialize when we see it through the reality our external senses provide us with. Two old collective names for the separation of these experiences, and the mental work they present to us from their opposites, are Indriya and Āyatana. They have existed for a very long time and are also constantly experienced anew by self-observing people who, through their raw experience even without knowing them, confirm the documented experience we have of them. If we remain in the functional aspects of Indriya and Āyatana long enough for their mental properties to become clear, and their mutual influence on each other in our everyday life to be able to show the content they create both together and separately, then the religious function between them also becomes apparent when they have not yet been separated experientially. The reason I use these terms to refer to the experience of these mental states and their functions is that I know of no equivalents in psychology or otherwise. By reusing them, I also gain access to an experientially based documentation of them that has existed much longer than our epistemological contexts extend. Āyatana as an experiential center relates us to the cognitive functions of consciousness and their individual properties. Āyatana makes it impossible to perceive and understand the content of the properties Indriya develops in our mental functions, which have nothing to do with our external senses, because Indriya balances them and ensures that they maintain their proper relationship to our mental objects. When they cannot be perceived objectively as mental properties whose functions act together but independently of each other, we add the content of Indriya to our cognitive functions and external sense objects without being able to perceive them as separate in their mutual interaction with each other. External objects are then also assigned mental properties that mean that they will be perceived as possessing attributes that go beyond what our external senses convey to us. If we cannot perceive this when it arises with a self-reflective meditative habit, it will instead take on a religious overtone. Which makes it appear as a religious function. Objects of the mind in an embodied sense will be provided with our mental functions and their inherent psychic energy. They will transform into the unknown relationship we have to our own mental content and in one way or another assume these properties for us. In this way, we give form and content to the properties and functions we carry within ourselves in an embodied and material way through other people and objects for them. Through this self-observant oscillation, we also discover that nothing is permanent. Nothing is indefinite. Everything is temporary. It arises and disappears all the time. It is precisely here that we discover, through self-observation, that what we emphasize in ourselves is what we promote in others, and what others emphasize is what they promote in us. Without some meditative self-reflection where this distinction between them is made visible, we end up in a state of psychic anxiety where everything becomes one and the same. We will never discover that the world is an individual experience. That what we do in it is something we stage from the states that arise between us and ourselves. If these are unknown or undeveloped, it is the world we create for others around us. We create the suffering and mental deficiencies that exists in it, from the relationship we have with ourselves.

It is quite obvious to almost everyone that there is an experience-based mental reality whose content passes as information in our nervous system and unites our external bodily senses with the mental ones. But fewer people dare to take on the balancing act of meeting the mental reality on the individual terms it presupposes in the form of seclusion and stillness with which we in our everyday lives distract our self-observation by clinging to and identifying with what our external senses provide us with. They are what they are in themselves and convey their impressions to us through their functions. But when their properties are not separated from our mental reality and united in a naive and undeveloped way, body and mind become the same thing. Our mental reality loses its inter-human significance and we are plunged into a kind of medieval psychic darkness. I have realised that these opposites are united in an intermediate state and it is through the transformation we undergo in this state that we encounter it. We directly experience the interaction we have between our external senses and the content of our mental reality. How we mix them up with each other, and attach ourselves to substitute objects for the content of our psychic reality, leading to a continuous cycle of confusion and severe mental torment. In traditional India, this happens when Indriya becomes our inner Āyatana. Which means that our entire world as we perceive it, when filtered through our external senses and united with the properties and content of our mental reality, becomes one and the same. We become attached to chains of dependence on our external senses. By what they excite within us without perceiving where they originally arose. We cannot perceive that we have a mental quality that is crucial to understanding what insight is, which gives us the ability to observe the content of our mental states without being distracted by our external senses. Indriya is this ability. When everything becomes one and the same, Indriya becomes Āyatana. A defiled version of Indriya and mental ignorance. We can say that we possess a mental function whose property is to work in conjunction with our psychic processes, with all the input of our inner and outer senses, and to serve as a threshold to mental reality. This means that we have gained a sense of a liberated consciousness. No attachment arises in the contact between mind and object. And from this perspective, it acts as our primary accountant for the content of what arises in our psychic reality. We relate to it as wisdom. It is where our center of experience have mental home.

Usually the content of our interior is in a dormant state of potential interdependence. Which when awakened by our external senses and excited, creates states of consciousness from the conditioning they have provided. In order to utilize the original potential of that content, we observe it without getting into it and identifying with it. Which leads to us being able to perceive it in its original and unadulterated state as something we have transformed into a dependency of our senses in their relationship to the reality around us. We will then perceive it not from their original dormancy in the background of consciousness but only from their excited and conditioned state. In this way we make ourselves dependent on chains of states in which we have no conscious participation. We become puppets in chains of events that we do not experience as having their true origin within ourselves. Our outer senses affect us in a way that makes us controlled by how they have been conditioned because we have no meditative self-observation that makes us present in what is excited by the interdependent content we have within us. This makes us unable to truly perceive what we do and how we actually treat others through how present we are in what is happening within ourselves. Something that becomes clear when we have encountered our inner family in their interpersonal context and original, unadulterated form, and the states they have been conditioned by through our outer senses’ many layers of experiences that have not been communicated to them in their true meaning for us as mediators of the direct insight and knowledge that is inherent in nature itself, and the deeper sense of belonging it makes us experience as participants in, of a larger original whole. They are referred to as the Sáivu family in Sami.

If I look beyond consciousness and its inherent properties, and how they have been conditioned, I discover that they are associated with a comprehensive sense of connection and belonging to nature in an embodied sense. How through them we identify ourselves with our visual impressions. With what we hear, smell, taste and touch. Something we choose to relate to and promote in our environment, or reject in ourselves. It is through them and the psychic content that we add to them that they become body and at the same time mind. Where they are united in the inner experience of the whole they are part of as a single inter-human connection of them as the past, present and future, all in one in our consciousness and its relation to nature as experience, and as Rádienáhkká in sami. Which we by meditative self-reflection try to separate out from our physically related senses. Beyond them there is also at the same time the absolute totality, the quiet, peaceful nothingness and the fundamental basis that supply us with the function of a deep mental stillness in our being. The intangible scope that manifests itself as the potential of direct insight, knowledge and experience it provides the properties of consciousness with, of the content that arises in it when we pay attention to it in a meditative and self-reflective way. In traditional sami that is referred to as Rádienáhttje. Apart from how we adress this content, this is the fundamental experience we encounter in our lives as we try to face it and adjust our unadulterated senses to what it means to us as children. The Sami addition is what the psyche adds to the raw experience, making it available to us in a conscious form. It is also this that we must find our way back to at some point in order to come to terms with the mental content we have made common cause with, and identified with, that caused us to abandon the foundation of our being for the attitude of a superficial and staged identity. Something we could not have done differently because we were children and completely unprotected from the world that is itself ignorant and uncomprehending of how we should be taught to face it on the mental terms that have been with us from the beginning. Once we realize this, it also becomes our obligation to somehow promote it in others if the receptivity has arisen for the self-observation that it entails. We learn this through the patience that arises within us in our own self-observation. Contrary to the self-reflective and meditative life of Dalai Lama, our Kings and Queens have long since had no significance in this sense, no matter how much we try to emulate their court in our lives.

When our attention has shifted so that our perspective is grounded in the first original totality, we also see consciousness from its inherent functions as they meet our external senses and form the tension they create in it. Which we formulate as the shapes and patterns they produce in the encounter with our consciousness and its functions. As if they were the content of the light waves when they reach our eyes. In the sound waves that reach our ears, or the common chemical composition of different particles when they are perceived in the nose, or in the mouth. We embody the experiences of our external senses in how they meet the content of our consciousness and the properties of consciousness itself, and they are given additional content that did not originally arise in them. Even time as we see time ceases. It is one of the properties of our gemetrical sense of consciousness. Time as the past and the future become one in the present. Concepts, labels, and emotional content, in the sense of the tension that different states maintain with the information patterns that are formed in it are also added. This creates a psychic resonance that forms experiential templates of psychic content mixed together with the basic functionality of consciousness where everything is united in our embodiment of them. They are also conditioned by how they are allowed and formulated by the era in which they are experienced. This is where the osmosis occurs that the Australian Aborigines consider as the constant and present background patterns of the dreamtime, which shape and constitute the psychic inside we see embodied in the reality of our outer senses we provide with our content. We call it our symbolic life when they unite and together form meaningful contexts that are assisted by the functions of consciousness. Whether we do it in a litteral way scientifically or through social and cultural conformity. On the personal level, interpersonal forms, like the Sami Saivo families, function as pure and unadulterated translations of the experiences they personify of our original and preconscious family relationships. where they function as transitional forms of the mental contents they bring to consciousness in an interpersonal sense. When the interpersonal function of consciousness has been understood, the perspective shifts towards the larger underlying psychic totality, and our perception of time changes. The functions of consciousness lose their connection to it and both the past and the future are united in the present as consciousness itself. As one of its inherent properties. From within this totality of which consciousness is a part, direct experience is then embodied as knowledge and insight, as a built-in property of nature itself and the inner psychic whole in which they together unite their opposites. Here also the ability of consciousness to create personalized intermediate forms ceases since it is in itself also a property of what it conveys. We then perceive it as the raw, unadulterated experience it is, as insight and wisdom in its purest form.

It is quite obvious that consciousness has two separate but functionally intertwined parts that constantly influence each other. One part that is provided with the impressions from our external senses, and interacts with how we perceive them emotionally and supply it with labels of the other, psychic consciousness that has to do with the built-in properties of consciousness, which furnish us with the forms we use to describe what is supposed to affect us outside the temporal. Outside our spatial perception of time and space, as nothingness and infinity beyond our external senses in their tangible object-related sense. A property of our psychic consciousness is precisely the state it gives rise to as the absence of the past and the future. Everything is now, and is happening now everywhere. At the same time that they both influence each other, which gives our external senses a content of psychic substance, and conversely, it gives objective form to the content of our psychic consciousness. But neither of them should be confused with the nothingness and totality that encompasses them both and unites them from the underlying perspective it bestows upon them both in our meditative self-observation. We act from the awareness of our external senses and meditate from the awareness of the content of our psychic perspective. In this we find the mental process that repeats itself all the time everywhere as long as it remains undetected. When we interrupt the communication between someone else and the connection we have to our inner direct knowledge and insight, we awaken the old wounds that have caused us to build up defenses against this attack. We can call it the dormant vulnerability at the very foundation of our being. When we then encounter this defense of theirs, this in turn awakens our own vulnerability, because we feel rejected in the same way that it once exposed the relationship to ourselves to it through this assault, and it provides us with our own lack of ability to allow others to have a different opinion based on their direct knowledge and insight independent of ours. This vulnerability does not allow for any personal, social or cultural differences in the relationship to our inner psychic sources and their processes in interpersonal contexts. We can completely ignore both our own and others’ physical or mental suffering and in a literal sense walk over dead bodies as long as we do not encounter the content of this within ourselves and discover the true reality that our meditative self-observation conveys to us. The discovery of this is the beginning of the initiation we carry within us to the life process that creates depth, a psychic consciousness and a different type of attention and insight. Mentally, this becomes painfully clear if we are placed in a context that separates us from our usual surroundings and significantly limits the impressions from our external senses so that we can begin to observe the communication we have within ourselves without identifying with it. Then we also discover what it is we truly share with all life.

It is a wild experience to see and hear how rootless and confused we are, and how far from our basic essence we can go in our distorted and undeveloped relationship to our mental activity. At some point this will make us go all the way back to the original totality we were in as children, and find the wholeness that constitutes our inner fundamental state of being. It is in it, from this underlying inner perspective, that liberation lies from our conditioned relationship to consciousness’s own properties and their original functioning. Which is not possible as long as it is the inner observer that controls how we should take in the experiences that constitute the content of our consciousness. From the perspective of the totality, it is a terrible mental mess that we are thrown into early in our lives, to try to manage ourselves in because most of those around us are themselves confused and do not want to have anything to do with it because of the vulnerability it opens us up to. At this point, we do not know that the basis for it is to be found in the consciousness that contains our experiences of the totality that seeps in with its awareness and the liberation it brings to our conditioned way of encountering consciousness’s internal properties. When we meet them, we are confronted with everything that made us submit to our parents’, and our surroundings undeveloped relationship to this psychic energy, to their personal mental flow, and what conditioned the inner qualities of their consciousness in relation to us. But not only that, the vulnerability of what it meant not to be present and allowed to express the conversation that is simultaneously going on in our relationship to ourselves between us and ourselves and others independent of our external senses. We discover within ourselves the oscillation that has emerged between being heard and seen, and seeing and hearing others in the absolute presence that arises in that communication. So the old authority we have learned to assimilate so well appears again. On the one hand, we do not allow others to express their relationship, or their understanding of the ongoing experience they perceive in their relationship between their consciousness’s own qualities and them. On the other hand, the vulnerability that opens us up to noticing how it affects us in relation to the direct knowledge, insight and experience we are involved in from the fundamental perspective we perceive from beyond the old conditioned properties of consciousness. Or pure unmolested consciousness. When we see the vulnerability and the coercive authority we have learned to use, to be heard in our own relationship to this perspective, we also discover how it has an inhibiting and limiting effect on our surroundings. At the same time, we also learn to see ourselves in it when we allow it to speak in people around us. To express it freely without being questioned, reprimanded or silenced by the submission we ourselves have experienced being exposed to by the conditioning of our inner awareness that is independent of our outer senses.

Consciousness has properties that when these fade out and are perceived as its functionality in itself, it transitions into a state of pure attention without these functions of it. This consciousness does not have properties such as past, present or future and is not dependent on our external senses. It does not rest on any mental concepts, on what their composition is, or on what labels we put on them. Nor on how we prefer to relate to them. It is the pure consciousness whose content consists of our experiences as they are, without consciousness’s own inherent properties distorting them. Ordinary consciousness is something that we constantly return to, and provide with the awareness of the unconditional relief of pure attention, which constantly fills consciousness with its liberation from consciousness’s own internal functionality. With being as it is, independent of the conditioning that exposes our ability to insight with cognitive distortions.

One thing about meditation that is difficult to grasp is nothingness as a perspective. To not only see it as emptiness but also to see that it is an infinite potential. The content of our stream of consciousness fixes us on accumulations of the experiences we have in it. On the body if we feel rejected or inadequate, or if it creates belonging and context. On feelings of reluctance or fulfillment. We put labels on how we formulate our experiences and put it in relation to the present as the past and future. Regardless of the fact that all experiences have nothingness as their underlying perspective. In mathematical terms, they are described as attractors in different states or phases in a phase space. In meditative terms, we give psychic experiences that do not originate from our external senses other terms which may refer to concepts as collections of these experiences that we have from our subconscious flow. In traditional India, one refers to the Buddha’s teaching and to this as bhavanga. Whose state is a dormant subconscious flow of existence itself that underlies all our aspirations and intentions. It underlies the emergence of consciousness along with our perceptions of the mental states they create. How we relate to them emotionally. But to perceive them for what they are, temporary and transient mental events bound together in causal chains by our conditioning. We need a perspective that does not include an inner observer, but the underlying nothingness that causes us to end up in mental rest and stillness. I have not met many who, when the need to take on this challenge, understood the connection it means to go in that direction. Yet everyone is connected to this undercurrent of undeveloped and dormant human accumulation of behaviors that fundamentally are not ours. But which we use as a substitute for what we are.

To cease identifying with the observer we constantly carry within us and to separate ourselves from it so that an observable distance arises between the aggregates of the conditioned content it relates to in its subconscious flow and our self-reflection, creates an enormous mental relief within us. But it also opens us up to a perspective beyond that, to the perspective of nothingness and the mental experience of the geometry of the original psychic whole, the emptiness where the present, the past and the future unite and become one in which we experience how the ongoing present becomes the past of our future. The mental undercurrent we observe meditatively in our self-reflection contains all the conditioned karmic energy that in various forms collectively constitutes what we call our person. A psychic energy we manage and regulate when we consciously observe its various emotional states as they arise and are awakened from their undercurrent and assume the mental conditions we spontaneously use as they are staged in our lives. From this underlying perspective of nothingness, we see how the states of consciousness that arise from the undercurrent to which our consciousness belongs, influence each other and control not only us in our lives but also those around us who have not yet experienced the shift of our mental awareness and the basic ability we have to regulate its karmic impact on our balance of mind. From this timeless inner perspective, we see both our own and the collective impact that the energy contained in our constant feedback loops has on us from this undercurrent, and that it has on the original experience of the psychological whole, and continues to have as it lives on through us from a future marked by how the emotional states of our conscious forms have affected us in the past.

If our ego is occupied with our inner observer, we become self-absorbed. If the observer is occupied with the substream of our human consciousness that we share with everyone else in our social and cultural environment, we attach ourselves to every impulse and every psychic impression we encounter in it as if they where our own, even if they arise and are expressed by someone other than ourselves. If our inner parent figures have not yet reached a conscious level but remain below the surface in the underlying psychic flow of mental events, then we experience ourselves as identical with everything that is going on there, anywhere, with anyone in our environment, as if the psychic process someone else encounters between them and themselves in relation to it, were something we ourselves must encounter and relate to by identifying with their relation to the inner observer there also for them. We perceive it as if everything that happens in this underlying psychic substream of psychic life, in our relation to its content, also means that our experience of it is exactly the same as what other have of the mental content we encounter in our own. We imagine that all people, despite being unique individuals with their own characteristics, having their own personal experiences of their relationship to this substream, also have the same relationship to the observer that we ourselves find ourselves dealing with. We perceive ourselves as one with this sub stream in the environment, as one with others from within regardless of the individual role that others’ experiences having in it, and in relation to the content of their relationship to the underlying psychic life that they perceive within them regardless of what our own relationships to it is.

By applying the results that mathematics uses to the images it gives rise to, to describe reality and its content, in relation to the original psychic whole, the energy whose processes we relate to through our experiences of the content in it, which when we translate it into consciousness becomes more easily understood as a psychological geometry of infinite space, a totality, or nothingness, where all the parts that are included in it simultaneously also constitute this geometric sense of a totality in itself. We approach our perception-based external senses to the inner perspective that connects them with our inner forces, their state, and the mental processes that surrounds them in it as raw experiences. Each part constitutes a periodically recurring pattern of this psychic whole and repeats it infinitely. Which gives rise to the simultaneity in the experience of this whole as it unites the present with the past and the future. To put it in a practical sense. The mental processes that we have been involved in affect how our future relates to us, the same future which in turn is something that has an influence on us in the present which will change its relationship to the past. Which means that no matter where we are in time, a change in our perception will always change our reality. We imagine any psychological geometry of infinite space, and the energy that permeates them all, to have the same temporal fundamental properties as the infinite cosmos itself. Each individual consciousness in its experiences of the appearence of its inner parts perceives these properties as attractors. As parts and a subsets of the original whole through the states they temporarily give rise to when they are not perceived in a fixed state, but as a pattern of experiences that reveal a hidden order in an otherwise chaotic and unpredictable individual context of their influence on us. Which creates conditioned behavior patterns that exclude their individual function in the whole of which they are part with the states that other attractors give rise to in it. Each consciousness imagines them through the experiences they have of them in the individual geometric space of the original psychic whole, and the psychic energy its content generates as consciousness of our experiences of it. This whole initially unites in itself, all states and all the forces they give rise to, which means that the information it contains can pass itself into every other experiential psychic state. Without self-observation they are therefore also perceived as if they were one. Through psychic reflection we learn to distinguish them. The experience of the attractors and the psychic states they generate from experiences that are then made conscious, gives rise to the insight into their repetitive motion in periodic mental processes and the core of their underlying properties. At the same time, it is the original whole, the great emptiness, a cosmic perspective of infinity seen through our external senses. Which means that reality is based on the experience that arises when it is observed, that means that it co-creates itself all the time when we observe it, all the time. So reality is the perspective from which we observe it in the original nothingness or psychological and mathematical version of infinite space. Which we experience with our external senses and interpret as the endlessly deep background of our night sky. But no system or its structure can be described in a meaningful way from within the system itself without it becoming a periodic repetition of what it already is, so in order to be able to do so, we simultaneously see it in an overall and unifying way that requires that we participate in it with the mental presence and the underlying mental processes that involve us in our description of it. But to bring ourselves to this we must meditatively go through the trials of self-observation which separate us from our identification with both the original whole and its appearance in all its parts. This leads to the conclusion that a comprehensive and coherent theory of everything should take into account that objective reality is ordered and derives its content and meaning from its relation to our underlying mental processes, and conversely our underlying mental processes derive their meaning from the consciousness of the description they are of the objective reality and order in which they participate without our identification with them. It turns out that reality as it appears, and the mental processes behind it, is something that is co-created as we observe and interact with it. Which suggests that knowledge, insight and enlightenment is a property of nature itself. Of its sense of a whole. Only attainable through our meditative observation of reality and the mental processes behind it. For me, this puts my senses in tune with the surrounding contemporary world I find myself in.

Muladhara, Svadhisthana and Manipura are about the experiences we have in our physical existence and are connected to the body and experiences that are about embodiment. About physical closeness, about presence and belonging. But also about affirmation through nourishment and sexuality. Our experiences revolve around the satisfaction of the body as separated from the original whole and the participation it conveys to us through our external senses. Ideally, something we should go through without guilt or shame over the emotional flora of experiences it creates in the body. Because without them, or if we conditionally deny the influence they have on us, we will make common cause between our body experience and the mind that has nothing to do with it. Sahasrara, ajna and visudda are about our psychic existence. About the energy and the content of the experience that that energy makes conscious through insight and interactive mediation of it when we formulate it and at the same time separate it from its identification with our external senses. With the confusion that arises between sense objects and the transmitted mediation that occurs in their embodiment. Together they are united in anahata as both the physical outward force and the descending incorporating energy of the substance and content of psychic processes, which we cannot perceive or reach with our external senses. Without ajna, or the insight into reality as it is before it is formulated and given material substance for our external senses, we cannot formulate this content with its own integrity to our consciousness. Nor can we center it in a way that allows us to experience the absolutely fundamental meeting that can occur within us between body and mind because the balance and centering that anahata mediates does not occur. Initially, Sahasrara makes us loose our minds as its energy enters into our lives. It makes us visionary and even prophetic in our attempts to cope with its intensity because we try to control its power with our outer senses and reduce its scope to an already existing content in consciousness. Which consciousness cannot handle without losing its existing boundaries, resulting in an identification with its intrusive inherent energy. Sahasrara makes us experience a state that makes us go beyond our limits, become generalizing and transcend our basic human considerations with a grand attitude, if we cannot perceive it for what its function is, and what its significance is as a mediator of a greater stream of mental content behind the world as appearence which is limited to the existing content of consciousness and the conditioning that sets its limits. It is a kind of rapture of mental processes taken as a whole, of psychic intoxication. When we have lost contact with our outer senses in this way, it is referred to as cosmic energy. The very energy that science preoccupies itself with and work to define using mathematics as the medium that involves us in it. Jhanas seem to have come in handy here traditionally, to calm us down and fulfill a confirming formal function for these states that are not always easy to perceive as they end up in a volatile intellectual and experiential borderland almost indistinguishable to one and other.

Past and future are something that arise in relation to the experience we make between what we observe from our inner perspective, and what we then encounter in an unadulterated way with our outer senses. It is precisely at this intersection that we give them substance as we translate our intangible experiences into consciousness in a way that makes their impermanent content accessible and possible to be perceived by our physical senses. We do this by seeing them when they have become fixed and they are mediated through something else. Time arises when we perceive mental states and their expressions as they are, as an ever-present undercurrent regardless of where or by whom it is that experiences them. We no longer see it as something that arises and disappears with a particular person or event. But as something that everything is associated with all the time when we formulate it and fix it as a content that we relate to as consciousness, and yet is something that experience perceives as something substantially other than the underlying flow that affects us all the time. We then begin to see our mental contents as something that has been constantly manifested and continues to appear all the time, creating a relationship between them as experienced states of past occurences, in the present as we encounter them, and as future emergences of them since they have always appeared.

To truly understand through our own experience that all the states that arise as content in consciousness are independent of it and lack the causal connections we attribute to them because they are mental events that we confuse with impressions from our external senses and transform into embodied experiences. Their origin is rather something we perceive in the underlying psychic flow from which consciousness gets its content as something independent of it and in constant change. By observing this content with the right attention as it appears in the contact surface that is conveyed via our external senses, we take part in the information that arises there and we discover that we have no fixed place in this suprapersonal flow, but it arises in the active self-reflection that we use when we take part in it and meditatively allow ourselves to be navigated in it during our self-observation, when we are in a concentrated way in its ceaseless arisings and disappearances. I conclude from this that in an older and still undeveloped form this was what was called praying. But as I understand it, mental participation reveals the authenticity we find beyond any certain fixed place in our stream of consciousness. In the nothingness that makes us aware of it. From this inner perspective, passive participation is naive or superficial and is more about a submission that has conditioned authoritarian origins on a personalistic level of consciousness, rather than us having an active participation in beyond that under focused meditative self-observation.

In the conditioned part of the mind we find the observer, the self-proclaimed navigator, analyst and performer of consciosness as appearence. But behind them is the content of our raw, unfiltered sources of our experiences, our balance of mind, the equanimity and the attention we pay to this content. Consciousness is appearence and the ongoing progession of the observer’s relationship to that content. The emptiness or space behind it, is the whole that contains the states whose energy encompasses the sources that form our original mental processes which also constitute the undercurrents of consciousness we perceive as the common and original meditative ground within us in a self-reflective life. It is often called the true or authentic reality. A reality we do not reach with our external senses. But something we are more or less engaged with and trained in by our self-reflective practice and contemplation throughout our lives. Before we know better, we believe that we are what emerges in our stream of consciousness if we personify it. Every impulse, every impression and thought, as if we are what they are. We attach ourselves to its content and conceptualize what arises in it as if what we perceive there and separate out from it is our person. Even though it is just a separate set of mental processes and the content of our experiences that we identify with, that is, something arbitrary in the constant translation of what it is that currently fills our consciousness with its content. Emptiness is not an empty void. It is the psychic realm where our outer senses cannot function because there is no object. No appearance. It is raw and unfiltered experience that charge us with psychic energy. A collection of impressions and processes that are constantly changing and that lead us towards our inner elucidation. Something that is going on within all of us. In all of life. Aside from our conditioned personalistic psychology around our family figures and their internal structures that we transfer onto our surroundings, we are all related to each other in an underlying sense of a self-exploring life.

To witness is to separate our senses from the observer who is constantly grasping for the infinite potential of the totality we experience as the original whole, and the identification the observer has with it, as the conditioning that characterizes how we should perceive its content. The belonging and context, that deep emotional connection it is. Where we are experiencing it as the very foundation of our inner being. But what we experience as an observer is a cognitive construction of conflicts that have arisen between our being and the content of our experiences when it has ended up in consciousness and then lived out as our ideas and the notions they confuse with life as it is. The conflict ceases when the observer fades, withers and dissolves, and the original whole from which everything arose emerges in its infinite potentiality as a connection to the foundation of our being where it is also simultaneously experienced as a part of it. So when the experience of our inner observer’s karmic conditioning falls apart, we become disoriented. The old internal conflict and what held it together dissolves and everything becomes energy and moods that come and go, our attitudes in relation to the energy of our psychic attractors and their states, which shape our experiences in a flow of indeterminacy, the content of which will laboriously replace consciousness’s old fixed perception of appearances in it. This is what is often called becoming enlightened. A long and drawn-out process to approach our mental life with the many ramifications that we must indefatigably work our way through. But where the structure of the personalistic psychology of our internal family relations and its narcissistic engagement in appearences dissolves, and we become involved in life based on how we experience it from within. Our old conceptual mental patterns and the worn-out mentality that has been imprinted on them become visible. This of course are just words, and words do not give us the full extent of the trials and difficulties that these experiences involve. They refer to the change that we are involved in and going through as a profound shift of perspective that the awareness of the timeless mind and its experiences entails. It is a deep and pervasive feeling of liberation to not have a fixed place in the flow of our psychic life.

When our perspective has shifted deep enough inward that we look outward from the inherent intelligence that communicates with us in the meditative stillness from which it operates, and when we perceive it, it makes it possible to see and discover the stories we find ourselves in, that we repeat, and others we move between, as they create temporary reflections of the patterns our underlying mental actions forms that govern our lives through them. We simultaneously discover that the original authenticity that we sense deep behind them is the absolute foundation of our being, and we perceive it as an inner relationship to an ongoing and inviolable authority giving us a perspective behind the conditions that create the chains of events that form the patterns we find in the stories of our lives. It is like discovering a shift of mind to the raw flow of experiences as they are in the patterns that simultaneously also formulates how we should behave in it. Everything we describe of the experiences that emerge from within us becomes mental illustrations of the processes that precede them. At the same time, we begin to discover that this is what makes visible reality what it is. Our description of it, even though it is our description of the mental processes by which we try to formulate our mental reality, means that we by illustration have a way of being able to interact with it through our external senses in a meaningful way. Beingness and its perspective, the authenticity of our being as a psychic essence, as its absolute foundation, is not consciousness. Consciousness uses an assignation and a designation as a form for its continuation. Beingness on the other hand is always there. Authenticity is always there. But it is not the reality of consciousness. It is the reality of being. There, the physical reality seems to merge with the mental. The two seem to be one and the same, and yet they are not. It is about perspective. From our external senses, it is the the continuity of consciousness. Conversely, it is about the source of input of the mind. From where the intangible experiential reality provides us with its content. Something which is always present everywhere, all the time. Which makes us perceive the present as being and something that is assigned to us from the outside, from the consciousness that we use when we look inward. We look into ourselves from the outside and say that appearance is the present, and we emulate events that we then refer to as the present, and give them a direction as tomorrow or as yesterday from that perception of appearance. Although they are all the same thing and originate from the perspective of the observation of pure awareness that contains consciousness. In this sense, the present is an external perspective on consciousness as a progression of appearence. Being on the other hand has no observer. Which means that with being there is no internal conflict with an observer. Karmic or otherwise attached to our mental equilibrium.

Whether we call it the collective unconscious, bhavanga or the holographic universe with its ocean of energy whose original non-material forms precede the physical part of reality in consciousness, which can be described mathematically with Fourier transforms. They all have in common that they are different ways of describing experiences we have of psychic energy on an underlying level that our external senses are unable to perceive. Something that has also been described in works on quantum chemistry as the content of the information that lies behind a non-empirical realm of the universe that doesn’t consist of material things but of forms, and these forms can appear as physical structures in the external world. An experience of consciousness as part of the transformation of energy, and whose content, when unfolded through our understanding of the information that serves as its envelope, is what makes us perceive consciousness not only as energy but also as information, and which, once expanded beyond itself, gives rise to the reality of matter in a holographic universe. Inuit Eskimos describe this experience as Silap Inua, the spirit that lives in everything. Who separates everything but who still holds everything together in the same way. He is intelligence, the order of everything, and the world itself. In Sami it is the experience of Rádienáhttje and the Sáivu world within the world. Australian Aborigines holds the perception that meaning and information are not conveyed across time and space, but are an integral part of consciousness that expresses itself in spatial order and in form. All above have in common that they create an existential union between the tangible in physical reality, and the psychological and meditative experiences, from which it arises and has its origin beyond the capacity of our external senses. Which connects everything across time and space and is the background we communicate with and maintain, of which we have personal custody through the nature of which we are an experiential and integrated holographic part. The holographic perspective, applied to both traditional experiences and contemporary scientific ones, makes it possible to embrace a reality that expands beyond the confines of the external senses and the intellectual barriers of indefinability.

Christmas, alongside the Christian distortion of traditions that preceded it, is wonderful in its traditional form. But when it is mixed up in a way that makes people lose touch with its relationship to nature and the psychic content that unites us with it, it also becomes repulsive in its superficial convenience and false version of real authenticity that a diluted and lost communication with it is conveyed to us. We participate without feeling present. Without our inner attention using a language that is rooted in something that can convey the content of the psychic background whose processes engage and inspire us all the time with their own raw original power, and which is conveyed in conditions that constantly affect us for good and for worse in our lives. Where all our human conditions in different ways and at different levels of maturity are allowed to find its living form as an active participation with tradition as its tool. Instead of the exaggerated and haughty strict conventionality and political correctness that aim to suppress access to the undercurrents that can provide us with an expression of the true reality on which all relationships rest. In this sense, psychic growth and maturity become an obstacle rather than an asset. At the various ceremonial festivals of the year, where the significance of this has its traditional form and outlet, if anywhere, it is clear that we no longer have access to the wise maturity that belongs to our elders. Most of them have been deprived of the original access to the insight that our sources of inspiration provide us with in our lives. They become empty shells without content instead of an embodiment of the wisdom that inspiration conveys when it manifests as psyche. Fewer and fewer also have active access to the nature that unites us with the insight that enlighten us in our encounter with it. We have almost emptied our lives of the meaning of old age and old people. Which is clearly reflected in how we treat our old and what real old age means. Santa Claus has a deeper meaning for us separated from his current distorted form, in the primordial inner voice of our beingness, and the old wise figure we develop and relate to deep within us, and who is the energy that inspires us to manifest what we call inspiration, to this inner fulfillment that we are currently a part of and transform with our insight into psychic maturity. We have turned old age into a clinical symptom whose source of mental indifference we constantly replenish with ourselves. Where the sources of our meditative psychic self-observation we communicate with, as a part of the nature we are united with, withers away in the absence of the context and belonging it has lost in our social life.

When we see the world as it is and consider it from the perspective of our absolute authenticity, it is possible to begin to look at and observe the means we have used to avoid being weighed against it. We begin to see through our perfectionistic ideals, the behavioral rituals we have used to avoid feeling provoked or challenged, the attitudes and habits we have created to protect ourselves from the natural psychic influence it has on us and on our mental equilibrium. If we choose to ignore it, we end up in a state of constant internal conflict, and with the contradictions that then arise within us that we then try to compensate for in all sorts of different situations we use to stage them in, with our attempts to balance the weight and pressure of our psychological defilements as well as the contamination of it we also transmit to others, to try to dissolve it there to liberate ourselves from it through our environment. In this way, we constantly blow out the elusive genuineness and authenticity that is the absolute foundation within ourselves in others. In the same way as it was once done to us by a psychologically immature environment. But beyond this, psychic patterns begin to emerge with the structures that shape our experiences from within them, through our mental processes and their functions in the meaning of the content of a coherent perceived psychic reality we cannot grasp with our external senses. In various ways we formulate the influence of these forces and their relationship to our psychic energy in a larger context, to life and its cosmic origin. A path that has its own inner order and logic, which when it appears to us are the impressions and impulses that convey this content. All indigenous peoples knew this. That there was a psychic source that is present in everything and that life itself embodies. If we do not mature in relation to our inner parental figures in their cultural and social significance, they degenerate and instead become destructive to social life. We deprive the outside world and other people of their within, making them a dumping ground for the karmic conditions that constitute the the raw and unprocessed personal limitations that have once been set up for ourselves. Indigenous peoples and we know that when we do not respect that connection within ourselves, to the absolute essence and foundation within ourselves, we do not do it anywhere else either. Our perception of the authenticity we experience in all our relationships is dependent on it. Or our minds just merge into a single incomprehensible mixture of impulses, feelings, impressions, opinions and ideas, without any ordered internal connection with the original sources that gave rise to them, when the impressions they gives rise to are confused with the external environment in which they are expressed. Our mind becomes a psychological co-occurrence of phenomena upon their materialization without us perceiving or observing their origin within ourselves. Materialization in this sense in a transferred way because someone else is expected to embody it in a maternal way, instead of us doing it in our own relation to our psychic activity and in a self observant way. We behave irratic and desultory in a way that makes it obvious that we do not have a balanced connection with the sources of our mind. Our inner mother figure, in Sami Máttaráhkká, is still undeveloped and in a dormant state; she does not function as a psychic activity that creates belonging and connection to other people, society or the nature she is a part of in a cultural and interior sense.

In contradiction to what christianity had led us to believe, and later our materialism and shopping addiction, I suggest that Santa Claus origin is rather to be found in the northern folklore figure of Väinämöinen, the hero creator of our world anew. Of presence and awareness. And in the stories about him where he is viewed as the bringer of conciousness. A seer and creator. A bard, and the spirit of chants, songs and poetry. When I say materialism, I mean it in the absence of an active individual self-observation and psychic reflection in a cultural sense.

Väinämöinen is thus very far from the figure we invigorate our children with today. And he has nothing to do with our present day view of Santa Claus or its Christian substitution Saint Nicholas. But still, I think the exaggerated search for, and the original purpose of Christmas gifts can become understood in a new way again through old northern beliefs, because it reveals another meaning to the procuring and giving of gifts. Since this old view got distorted and lost, the original intention of acquiring them was turned into our present materialism. However, no wish list can ever replace the connection that has been lost to our original sense of a wholeness.

Väinämöinen is connected to the foundation of the world pillar, also thought of as the ”world tree” that in turn was thought to rest on the Pohjantähti or the North Star holding up the world. This is the very star that we put at the top of the christmas tree. It can also be seen as a vertical passage between our world and the source of its objective center present to us everywhere at the same time.
The north star and its position in the sky is also what guides the tietäjä’s, and noadi heroes to seek marriage with the daughters of Pohjola. Here in Pohjola, the world of psyche, or the underworld, the female Louhi is the powerful and evil witch Queen ruling over this northern realm with her ability to change shape and weave mighty enchantments. She appears as raw Nature, as the intoxicating opposite of our ego personality. A Queen of great powers, and she request a payment for the hands of her daughters in marriage. She seduces us into pretending her to be her daughters. But it’s her way of being enchanting, hiding who she really is. It is deception through imagination, by magic. Being aware of this is the entrance to pass beyond our psychic intoxication. Without payment she will not reveal who she really is. We have to give something up for her to change, to show herself. Louhi also sets difficult to impossible tasks to perform in order for the seekers to get hold of the objective psychic content they so intensely desire, which leads to the forging of the Sampo.
The sampo is one such payment, a magic mill of plenty which churns out abundance. And abundance is what we feel when we are connected to this axis or tree holding up the sky. Separating out a self-reflective conscious space between her realm, our impulses, ideals and instincts. Its churning lid have also been interpreted as a symbol of the celestial vault of the heavens, embedded with stars, revolving around a central axis. It can also be seen as the eternal sum of all time and our experience of being in its constant course, the relentless circling around its axis and the churning of our inner work, observing the timeless forms revealed to us in the ordeals we have to go through to enter her world in between. Her name Louhi also refers to this space as it is connected to the modern word ”lovi” which in Finnish means cleft or crevice, or the gap between the different layers of the world. By giving her gifts, like the sampo, can be seen as an act of being attentive in our personal work, of sacrificing ourselves and subjecting ourselves to the experience of her in that space where we will get to know her true character. We have to earn her acceptance before she gets visible to us and show us some of her benevolent, transformative and helpful aspects. The hero or Tietäjä has to give something up to gain entrance into Pohjola. To be able get himself this kind of a wife. Which is done with chants, songs and poetry. By developing his psychological reflection, his creative and imaginative skills. Otherwise her magic influence will seduce him by using his own imagination against him. Which is what true magic is all about in our everyday life. But if he can cope with this, she might come to his support, and give up some of those magical abilities in return for the efforts as he get access to the celestial world of the heavens through her. But first the noadi must help to keep the world up on its pillar by some sacrifice. Because if there is no pillar, there is no wife. And there certaintly is no world.
There is also a good reason for doing all this at the time of ”Christmas”. Christmas is celebrated on the winter solstice when the pillar seems to be at its weakest, and almost broken on the longest night of the year. Christmas was originally a ceremony linked to the winter solstice. It is a recognition of rebirth, of creating and balancing up the world again with the help of the spirit of Väinämöinen. We are trying to assemble back the lost gift. The Sampo that has been lost when stolen by Louhi, and broken into pieces. Which we can be seen as the fragmentation of our senses. Our psychic consciousness that has been lost by her magical ability in her use of our imagination. On the winter solstice we want to show that we have submitted ourselves to the search by bringing back the pieces of the sampo in our giving of Christmas gifts, to help the spirit of the noadi-tietäjä-hero to enter into this purely abstract place, a foreboding forever cold land far in the north. And to meet with Louhi. To get our souls back, and then find our way back to the world of consciousness.
By celebrating Christmas, we are actually trying to bring her and her magic back with us, with the abundance of her interpersonal space, and to access what is inside it by putting the lost and broken pieces of our psychic reflection back together again, and go through the trials required in trying to interact with Louhi in a ceremonial way. We do not celebrate ”christ-mass”, we pay tribute to the sun, to the creation of the world between worlds, and celebrate the winter solstice. We are asking the spirit of Väinämöinen, in observing our person within to help us find our way back to nature, to our within in the without.

When we have gone through the fragmentation that the first initial and turbulent introduction to what the psychic world of experience is, and our focus has shifted inward of itself, from the outer person to the counterpart that that person reflects and begin to interact with, whose sources constitute our personally colored experiences and parts of the states that our individual experience and patterns of psychic energy generate around them in a sense of a larger whole, which together embody the one we seek to unite them into in the original self-creating flow of inspiring undercurrents and psychic forces that transform us, and constantly return us to the more comprehensive personality they form together with the renewed perspective that has gradually shifted us inward. Once that has been achieved, our concentrated mental activity will be about the content of this rapprochement, and putting them back together, anew. The outer personality and the inner scattered parts of the union that once constituted the formation of a larger, previously too composite inter-personal whole. To go through it is to go through the anguish, and trials we must encounter in the psychic background of our life. In that which is within all around us. We are constantly weighed against the experience we have of feeling genuine and sincere against the insight and guidance we carry within us. Especially when we go through the trials we are subjected to when we feel offended, insulted or rejected in a psychic sense and we choose to face their origins not in anyone else, but as something we observe in our relation to what that has evoked in ourselves. Which is constantly weighted against our experience of what is recognized as genuine and true. Each of these trials bring us deeper and deeper into the earth. To that which is within and behind our embodied existence. Testing our truthfullness incessantly, to prepare us if we may pass each test of worthiness in succession and move on to the next. Until we are authentic enough to make the balance without the weight of our concerns, our anguish and the oscillation that occurs between all imbalanced opposites. The monsters we encounter here are of course the fears we initially feel facing the raw power and intensity of psychic energy, along with the experience of losing control when we let go of the conditioning that has held us captive. When the two merge and are united into one by a third party who puts together all their scattered parts, it is also the third party who produces our perceptions, who transforms the raw unprocessed energy, and turns its psychic patterns of energy into visual representations, giving them their interpersonal substance and content. Which in turn allows us to begin to see reality as it is. In this text I have chosen to relate to the procedural mental processes and their direct experience without translating them into any graphical or visually known historical or contemporary context. This is to further distinguish them from how they are formulated externally and to clarify them for me. It also makes it possible to follow our mental currents behind our sensations before they are placed in the various graphic contexts in which they are then visualized. It is a kind of test to see if I can articulate the difference in the experience between reality itself and the psychic events that coat them with my perceptions of it. Because their content constitutes the patterns whose origins organize our experiences in a way that gives shape to our psychic events, our impressions and impulses, and the mental currents that guide their course. From this, I truly understand why graphic representations of them are so fundamental to our ability to approach them, and to be able to communicate them, so that we can encounter them when they appear within ourselves.

Animism and nature as manifestations of inspiration, as its traditional counterpart, the spiritual reality that imbue it, just like our institutional religions with their vicarious symbolism, are still significant because they are so closely associated with the authenticity of the real psychic processes and functions that are part of our daily lives, but still separated from them. If there is anything that is obvious in the world today, it is the reluctant realization of this. But what is happening in our mental undercurrents today is that we live in a time that has begun to experience them and separate them from their older traditional references to each other. Our psychic structure and our mental functions and processes have begun to be freed from their figurative and symbolic identity with them. Man has begun to see them as two separate but connected things. The absolute foundation within ourselves and its surrounding psychic structure, our inspiration, impulses and impressions that make us identify them by allowing us to do so with the figures that we have historically used to shift our perspective in a meditative and self-reflective way, so we are placed in the mental context that provides us with what we need to be able to formulate our relation to it and the path to our inner psychic reality. This ongoing separation and renewed connection with our inner self creating process, and the original psychic functions that supports them, can be followed not only in the world around us, for that world is also what we are within ourselves. Because what we are within ourselves is what we evoke in others. What others are in themselves is what they evoke in us. But it is also something that we are independent of in each other. We share the self creating center of the mind, its scope and the processes that our unique experiences assimilate from them on a deeper personal level of life with everyone else. But the experience itself that we make of it is our own. What has been left over in this process of maturation, and which so few can still let go of is this attachment, the old approach to face this underlying content. We feel attached to the references and the figurative content of a concretization of consciousness because we have not yet taken part in the underlying experiences that have formulated the content of it. We have not yet begun to accept inspiration as an influence on us and as something separate from our conditioned view of them. Furthermore, since inspiration without insight gives us nothing but emptiness, we must seek it in the meditative stillness and solitude that enable us to perceive its content.

For some time now I have been reflecting on the experience of what has historically been called the soul. Not the psyche, for me it is more of a word that refers to the content whose underlying origin generates the entire spectrum of states through which the experiences of what we call the soul put us in. Soul in that sense is more like a kind of spatiality in which we experience its nature when we encounters it in our material reality. It is not the embodied reality itself. But more of an individual self-observing relationship between our person and the experiences we have in the encounter with that spatiality. Right there it has nothing to do with anyone else, but it is exclusively our own relationship to what we encounter there. Something we as children or a still immature person in their undeveloped relationship to it cannot perceive. The special thing about meditative self-reflection is that we move our attention and presence of mind there when we withdraw from the usual pollution of this relationship and the confusion we then make of it in our everyday life with others, for the fundamental perspective we carry within us that emerge from the concentrated and fundamental mental stillness it implies. To the content that is in various ways both determining and liberating us from the conditioning that does not directly have to do with the content we encounter there in solitude, but has more to do with an environment that tries to avoid it. In any case, the invisible sphere of states, our multifaceted experiences that arise from them in their relationship to their underlying origin, and the functions that are embedded in our nature so that we can learn to perceive and accept their invitation, are there, side by side, right next to the mental intellect that in a mess of ideas, opinions, emotional states and their opposites, constantly mixes everything up in the confusion that arises when we cannot distinguish between what conditions us, an awareness of our disfigured inner parental figures in their function as mediators and referents to the content of our psyche and the ways in which it manifests itself as soul in both a personal, social and cultural sense. Yet it is there, as our nature, as a present personification of something real we can only see from a perspective that has been shifted through attentive meditative observation. It’s like a perspective on the world, in constant motion from within. On the world as soul.

Mental imbalance, or psychological immaturity, makes itself felt when we compulsively have to express every impulse, every impression or thought and satisfy every instinct that arises within us. In addition, our surroundings, like a child, sense themselves equally compelled to think, feel and be absorbed in the same experience as the one experiencing it. Such a naive and undeveloped mental state is still in such an imbalance, provided that it is not a child, that it cannot yet perceive that every expression that we cannot carry within ourselves will promote the same in our surroundings. In this way we confuse our own impressions and impulses with those of others in a way that makes everyone a participant in what is happening within ourselves. If we are tense and anxious. Worried, agitated or hostile and defensive, that is what we more or less intentionally try to transform our surroundings into as a reflection of ourselves in it. The same thing if we are enraptured or enthralled. We behave like adult children, like mentally undeveloped people without having had the experience of our mental equilibrium, of its function as the process that makes us aware of our inner imbalance and how it creates a structural psychological discomfort for everyone around us to bear in our place. We have not yet undergone the perspective change that means when we are grounded in our own being, and where we laboriously grow in the experience of the psychic balance that means being able to observe oneself and what happens within us in constant meditative self-reflection. Childlike people in this sense have no psychic content, they are not involved in this process, in what is going on inside them, and find themselves only as a reference to the environment they are in. If we choose to subject ourselves to the psychological strain of excessive compromises and cognitive limitations, and the environment that imposes them on us ceases to exist, or we choose to leave it for the authenticity of the psychic life we ​​have within us, we are freed from the watertight mental bulkheads that have held together the psychic environment that maintained them. The facade it has created for a contrived psychic structure, and all the compromises within us that have held it together, collapse upon us, and all the vulnerability and repressed authenticity that has been hidden beneath it well up. Powerful forces in our psyche are released from their previously repressed states and are liberated, and all sorts of things then happen when we cannot yet face them for what they are but are lured into the psychic world that is their reality, and we confuse the mental world with the physical, the states they create with the processes we encounter there with them. We are invited to share their world, not remain there. That would drive us crazy. If we are not ready for this and can observe it with the function and support of our mental balance, it can be as mentally devastating as imposing our own conditioned and corrective limitations on people around us. Because it does not assume that there are individual aspects of our psyche that others are completely independent of. That there are personal experiences of common processes in our psyche that only they have access to.

One of the many fascinating syntheses we find between mind and matter is that in physics we emulate the experience we have of the balance of mind, our mental equilibrium, or equanimity, mathematically. The meditative function of life that permeates everything and works with both psychic energy as we experience it in our impressions and impulses, and with everything that has embodied it in a material or physical sense. For both, we use the same psychological logic that we find in this function that balances everything both within us and everywhere around us. We seek equivalence. The built-in function that creates a fundamental balance regardless of whether they are objects of the mind or material objects. To the psyche they are the same thing. They are experienced as equanimity. This equilibrium, or mental balance, is an extremely important and fundamental meditative function in the nature of which we are a part, regardless of whether we experience this function within ourselves or in an external sense, where it functions as an overall and coherent organizing structure that organizes all its content. Regardless of whether it is raw nature or undifferentiated psyche. Together, all parts affect the whole through how they act individually in a way that is absolutely crucial to the composition of all life within it, which presupposes that all life affects and acts on all other life even if it is not conscious of anything outside any individual part of life in itself, because everything in it unites them in an overall sense by being of both psychic, biological and material life. When we achieve equanimity, or mental balance, we may look straight into the calm and gentle stillness of psyhcic life as it is, the absolute ground of beingness as it continuously transforms and reforms itself. Our inner person conveys the original source of life as patterns and these mental patterns as visualized conditions of personal experiences of life as it is, and in interpersonal figures and concepts appearing as inspirational mental information. All which we express by many different masks coordinated in a cultural way by our father figure. In sami this psychic figure is referred to as Máttaráhttje. But the true source of visdom that he connect us to in this sense is often thought of as light. Or traditionally the sun itself. A sudden bright light of acumen and cognizance. Máttaráhttje circles this light, many times before he express it into its proper cultural surrounding as a means of clarity and expansion of consciousness supporting our psychological understanding of a certain subject we are wondering about. This is meditative self observation. Figuratively speaking, Máttaráhttje provide our psyche, or soul, with its content from the source of life itself. Máttaráhkká embodies it. That source of life as constant creation, is everywhere around us. It permeates everything. It is nature as a perception of a whole, and given to us in its connection to us as psyche. Psyche also have a set of specific characteristics or personality traits that in themselves forms individual psychic characters. All determined by our current attitude. Either they work with us or they work against us. Which when they are disowned transforms and becomes the karma we have to come to terms with.

It is like a rebirth from the first, or the small death that precedes the one that finally makes us leave this life and return to the origin of life. Suddenly, if we have not gone through the previous one and we are no longer in our youth but are adults, we make a deepening. The psychic status quo of our childhood and youth life is broken and dissolved. Our perspective is shifted from our previous external relationship, to a meditative listening to the parts that belong to and surround an inner source. Our psychic maturity undergoes a transformative change inward. We become aware of the constant flow of impressions, impulses, feelings, opinions and thoughts that constantly surround us and wrestle for attention within us from this new observing perspective and its source of wisdom and energy within us, regardless of our and others’ surface, and what we want others to relate to in us, and we in them. For the sake of the original whole, we also encounter what we do not want to see here. All that we have rejected and separated from the concoction of ideas, compromises and conditioning that we have tied to the ego and that we then want to see as our personality. That which then causes us such concern, fear and anxiety and which has not been allowed to mature within us. Which has transformed our psychic integrity into hostility. But from this new meditative and self-observing perspective we can begin to see this for what it is, and beyond that. We begin to return to the content of the original whole with an open mind as adults. To the perspective that fills us with the stillness, calm and clear insight that we need when we return to ourselves, with the help of the meditative and self-reflective psychic equilibrium whose function we constantly listen to within ourselves as we approach the source from which we once arose. I understand it as that which we all continuously encounter and self-inspectingly work with within ourselves from the moment this occurs, and then throughout life, and is something we return to when we are about to leave it. How we then encounter it both in others and in ourselves depends on how we do it when we go through this in a meditative way all the time. In a meditative sense, the physical body and its biological processes do not interfere with what we encounter psychically in the same way, since their importance diminishes the more stable our mental equilibrium is, and then less and less as we age until they cease altogether. All that then remains is the consciousness that is embodied anew and through its ever-recurring mental rebirth. That is why karma has such a unique and significant position in a self-reflective sense. Because it is an aggregate of our meditative work. What we have done, renounced, or rejected. What we make of it is what remains. It is our inner world put into practice.

AI is a unique way to practically emulate the creative intelligence that constitutes the unknown center that is the wisdom-bearing synthesis in our psyche. In the psyche, it functions in and of itself when we mirror its processes against the patterns of experience we are confronted with in our lives. AI does the same thing with a major difference. It uses existing knowledge when it seeks contexts and compiles them, unlike the inherent creative intelligence that appears spontaneously in our psyche and independently of existing knowledge produces its content to achieve a synthesis between our mental processes and their internal relationship to the patterns of experience they encounter and then formulates a new meaningful psychic frame of reference from it, which helps to expand the scope of our existing consciousness. In doing so, it formulates itself as an independent and guiding principle whose individually adapted psychic logic forms unique connections for the consciousness it encounters and for its development of interpersonal contexts. If this were not the case, we would just be biological life. Mental life would not exist, nor the reflection that follows from it. We would be lives without content.

Reality appears to me as a disguised symbolic life in a socially and politically staged drama that is the result of the interrupted inner contact we have to its origin in the relationship between us and ourselves, and which we live out in our surroundings. Like a wind, a dark psychic wind whose flow of an ignored mental content are the unknown patterns of energy that surround parts of this background that shape our experiences when we confuse them with people in our lives, suppressing their true origin from the conscious mind and the underlying intention that they collectively give rise to. We perceive it as a worry-creating and anxiety-filled destructive force from a distorted father figure. Not as a positive cultural influence in its expression of the individual relationship we have of belonging to it in a coherent and shared experience of its expression of an inner psychic source as in the traditional Sami father figure Máttaráhttje. Instead, it appears in a distorted state within us. In a fear of how it is expressed and articulated by others regardless of what our own conditioned, culturally dominant and idealized version of it looks like that we carry within us. I think he is the most perverted and misunderstood inner figure at our personal level in the psyche. I say it is dark not only because it is a constant undercurrent to consciousness. But also because, without our attention and observing presence of it, it has a dark side that also contains authoritarian, impulsive and destructive elements. He is so repressed that we don’t even notice how we constantly dictate, advocate and explain instead of relating in a human and personal way to each other. On his interpersonal level, when we identify with him, we lose touch with the fundamental conditions of our own and others’ person, and the reality that determines our conditions from person to person. That’s also why political correctness can be such a destructive means of dealing with it. But if we pay attention to this psychic wind, we discover that it contains both personal and interpersonal information, because it points us to the distant source within us that permeates everything, and has its origin on the other side of the boundary that consciousness sets for our senses. It also describes in its own way the influence it has on our social and cultural environment when people in it fall outside their personality’s psychic boundaries and encroach on someone else’s connection to this source of energy and threaten its independent function as the self-organizing pattern of our life experiences it is, with the creative wisdom it possesses that unites all the opposites within us. Therefore, it can also start as a light gust of wind, a breeze that when an unsuspecting environment is caught by it and themselves replenish its power also quickly becomes a storm from which there is no protection.

A consequence of meditating, of self-reflection, of really starting to observe our sensory impressions and our impulses. To do nothing with them but to let them fulfill their own intentions and deposit their energy content and then subside and disappear, is that we relieve our body from constantly having to absorb it. When that happens and the tension we have accustomed our bodies with releases, we experience a deeply relaxed calm in our bodies, and a deep peaceful balance of mind. A kind of perfect equanimity. The absolutely fundamental function it has for our coherent experience of belonging and connection. Instead of using it as a dumping ground for the tensions we don’t follow up on until they reveal what it is we need to pay attention to or gain insight into, and using the body to accumulate the psychic intensity, and then compulsively act it out for us. Because we have often been conditioned to experience the mind as something separate from our bodies, which has separated mind from matter. The two are one but still separate from each other. They create a union of opposites in our consciousness, and a source of insight beyond it that assists us in a fundamental way in the self-observation we are called to listen to within ourselves whenever we feel distracted or diverted from the flow that governs our everyday conscious life. Here we also encounter the balance of mind that we experience as morality in its purest form. Our wickedness as it appears when our undeveloped mind remains naive and one-sided, and our relationship to life rest exclusively on conceptual acceptances. Not that our inner balance is part of it, and something we express and promote in everything around us. Just as nature promotes itself within us through its expression of this balance everywhere around us. Evil as a personal act and the absolute malevolence it gives rise to in the sense that the psychic connection between our and others’ inner person and the source of insight and life that surrounds it has been so violated and wounded, when it is suppressed by our conditioning that this balance of mind has become damaged and deformed. Such a distorted relationship between the body and the mind, when they are so far apart, cannot have any genuine participation with the nature that both surrounds it and it is in. I suppose this is precisely what lies behind much of the anxiety and concerns, our stress, and our mental and physical confusion that we have to face within ourselves, because they affect each other and give rise to so much suffering that we then incite in people around us in our lack of this balancing function that nature itself has provided us with.

Each mental state has a characteristic experiential origin, formulated through its influence and function when we describe it and mentally encapsulate it on a personal level. Taken together, it constitutes the psychic structure whose content we refer to as our personality when we express it or promote it in others by relating to it independently of our own, and by being mindful of our mental balance. On the personal level of the mind, we notice them when we observe ourselves through the mental content we see of ourselves in others, as they appear in relation to our family, and in a broader sense the psychic lineage whose influence is the qualities we perceive in ourselves in a cultural sense. On a higher psychic level of abstraction of formless and disembodied experiences, we find the psyche as a sphere of influence of our interpersonal relationship with nature as of a greater whole. The same whole we experienced as children in the consciousness that grew out of it as we gradually separated our ego from it. Which then also made us aware of a spiritual counterpart of the opposite sex to how we perceive our individuality through our inner person in the mental development that this experience put us through. Simultaneously with our early mental development and its fragmentation of the psyche as a single composite experience, our inner person emerges as a relation to the content of the original whole, and in a connection with its inner source. Something we discover to be present everywhere, in everything, all around us. An experience of information encapsulated in psychic energy that permeates everything. In this overarching abstract sense, nothing exists as anything other than energy. All mental states are patterns of energy. These patterns of energy are not arbitrary but arise and materialize by themselves in our consciousness based on the information that arranges them from within the original self-organizing principle that constitutes their underlying source. Everything becomes impermanent, and it formulates a different mental perspective in relation to the content of consciousness and to what arises and disappears with our experience of it. We try to make the ego a somewhat more permanent state in relation to the whole by trying to tie it to other temporary states as they arise in consciousness in order to try to form something that we can consider permanent, and can relate to as if these states together are something unique, something individual, and which we can call our own, and a make believe personality. A something that we can only relate to as a counterfeit personality of ourselves and makes us into something that we are not. But if we shift our perspective back towards the whole and its original content and functions, without the ego arbitrarily attaching us to any of the things that arise there by itself in our substream of consciousness, then what we want to call our personality becomes clearer to us because the experiences we have of the conditions that surround our original inner sources of energy have been there from the beginning. The experience we have of the amount of energy we receive in the various states surrounding their origin is what will help us to become whole again. Provided that we constantly practice receiving it in self-reflection so that it does not overpower us. Because if that happens, we go crazy from the perspective of our mental balance, and we become provocative and hostile to our surroundings. All of us have experience it, and we see these sudden bursts of madness all around us. That is why some kind of mental or meditative practice is so important for our psychic maturity.

Nothingness is the perception of the still undeveloped but maturing psychic consciousness of the separation that occurs between the original coherent experience of belonging and wholeness from which it arises, and reality as it is. This causes the early approach of the immature consciousness to assume that the content it expresses in itself is always that which it promotes in others. That is, if theirs is equally undeveloped and they succumb to it, constantly becoming what others are by identifying with it and not perceiving mental events as independent of them. Our consciousness have a naive understanding of what the mental consequence of this means, and that all our experiences are the same. Not that it is their psychic origins that we share, while the experiences that we have of the conditions that surround them are what are our own in a personal sense. The confusion that arises from our mental immaturity when our meditative self-observation is undeveloped is particularly evident in politics. The boundary between ourselves and others is non-existent. No one knows where they themselves end and others begin. Our self-observation is still childishly united with that of everyone else in our environment. We are not yet an individual in relation to ourselves, but mentally dependent on our environment for a content of something we can call a personality. We have not yet developed any truly inner experiential connection to our own person or to the fundamental psychic belonging it creates in a unique way in all of us. This consciousness then tries in various ways to induce the consciousness of all others to imitate the content that appears in its own consciousness, or to reject its content out of fear of losing contact with the original wholeness and the threatening psychic nothingness it appears as in itself, when a new perspective emerges at the same time as it then rejects the social reality that exists outside of what this means to us. It is in the contradictions that arise through this that we learn to distinguish between reality as it is, and the experience of psychic life in itself, regardless of our mental reflections or the ideas we may have about it. This is also where the function of our mental balance come in to play in the absolute foundation of our nature, and the self observation of our being and the absolute perspective it is to our mental actions that follows from it, as the fundamental states of existence and the meditative negotiation that their union creates within us. The world becomes exactly what it is, without our notions, ideas and conditioned opinions about it, as nothingness develops into a perspective that makes us, in silence and solitude, meditatively or in mental self-reflection, begin to observe what it is that arises within us. Which has the same original psychic sources as anyone else’s but whose mental states is something we experience in our own unique way. Nothingness is what gives us the first real inner perspective on what it is that is our part of the collective content that constitutes the psychic whole we once left behind and then spend our lifetimes seeking to return to as adults. Which is something we are called to do from time to time in the gaps that our distractions create and that arise in our daily lives throughout our lives as it seemingly out of nowhere breaks in to our consciousness and demands our attention. If we constantly reject what our psyche, the figures and mental phenomena we use to describe our interaction with it with, and wants to show us, the functions it wants us to be aware of, wither away. They atrophy biochemically due to inactivity and we eventually disappear into the emptiness they leave behind and we have had a fear of, and shyed away from all along.

Going through the experience of that first intense feeling when a new perspective in relation to our psychic events and their background content is created in relation to our mental states and functions that surround their underlying origin, is a profound change in consciousness’s approach to the content that formulates our interpersonal context. This implies a superior, transcendent principle of order and wholeness that is genetically transmitted, yet individually experienced and culturally preserved and shared by all of us. These structural potentials, seen from the perspective of our absolute being, often become distorted when separated from the states whose origins we use when we formulate them as experiential and interpersonal forms that conflict with our life and what it has made of them, and that form our defensive attitude against their natural communication with us which aggregate into cognitive distortions of hostile emotional intensity. On a personal level, they function as our inner family who, when we first encounter them in solitude, and try to bypass them as we turn to either our yesterday or tomorrow to deal with their approach, before accepting our new psychological perspective of a much-feared abyss of nothingness when we are separated from the people we confuse them with, and where we can maintain our attention to the whole they are a part of on the true path of life, and find a way to communicate with what this absolute fundamental state conveys to us beyond them as we interact in our lives with the perspective it gives us in this deep sense of belonging that it means to experience oneself as part of this wholeness, whose experience, through our separation from it early in our lives, in relation to an unsympathetic environment is first confused with nothingness before our perspective is changed by the enlightenment that our meditative insight conveys to us. When we are fully confronted with this new perspective, we are simultaneously forced to face both how we ourselves have related to it previously, and how it has been expressed in our surroundings. As we navigate through the confusion we have made of it earlier in our lives, in solitude, we also simultaneously face the intensity of going through our distorted and undeveloped approach to ourselves and to others. Hence the constant anxiety that arises as we alternately oscillate between our previous relationships to our inner self and to a future that we do not yet know in any other way than as a change of the past, and in the limitation it is of our perspective as seen from what it means from our enlightened inner whole. In a unique way, this inner perspective communicates with nature from within also as a wholeness we find everywhere around us, and in a union of opposites it is with the connection it has to its inner creative principle, present everywhere, in everything, as the underlying organic web of energy and its potential states and patterns, which constitute the forms we seek to describe as the ongoing organization behind all that exists. In ancient times, this was a natural part of our inner development, of psychic maturity that we were provided with by nature itself. It was something that was present around them as it is with us all the time. In our past people were attentive to that calling and to what it brought with it through our observation and the meditative search it prompted for the individual. This mental maturity and the psychic insight and awareness it led to was an initiation. Something we all experience when we find ourselves in it, or consciously seek solitude for longer periods without our external senses constantly being occupied or hijacked by an intrusive environment. We all experience moments of withdrawal, often as a distracted absence where we seemingly without any conscious act of our will end up in a listening void that we are not involved in in an observant way from the perspective that our inner wholeness provides us with. But if we stay there long enough, we begin to be able to observe its content, our impulses and the mental events we had previously waved away or identified with. In this way we can assimilate its energy and keep it within us long enough for it to lose its original overwhelming influence over us, and we can begin to carry their real effect on us within ourselves, to extricate them from ourselves and others so that we can embrace their original qualities regardless of others’ relationship to them. Instead of staging them in a distorted way in our surroundings people in the past Observer themselves and became deeply rooted both physically and mentally in nature, and in everything around us on the path it set out for everyone in it.

We are all a certain number of mental states whose configuration has come to consist of those experiences, which when we observe their influence on us, open us up to their underlying inner sources and origins, regardless of how we have staged them in our lives. Or have protected ourselves from seeing them for what they are. Being somewhat aware of that we still deceive ourselves into believing that we belong to, and are, the common agreement that makes us pretend that we are the roles we act out on based on this agreement. When we come to this in our lives, in that mental condition that lead us into this experience, we begin to see phenomena in our and others’ way of life as they are. This is connected to the prefrontal cortex, to psychic development and mental maturity. But if this connection remains unknown to us in its functionality of mindful self-reflection, we confuse seeing things as they are and the aspect of that experience that connects us with our function of equanimity, with our face and how it presents us to others. This is then what is going to determine what happens within us. We transfer our mental balance to the agreement we have made with the roles that we then stage, in which we pretend that they are what we really are, and let them become our substitute for psychological balance. At the same time, we allow ourselves to be absorbed by the rapture that dissolves our bodily context, which originates in the sources of the psychic energy field we experience as the mental energy we receive above our head, or from the top of it, and specifically from the area above the fontanelle. When we become infatuated with it, we then simultaneously lose the experience that our reality is a duality between a meditative or psychological relationship to this experience, and something we embody in the physical and material world. When that occurs, we turn our lives into concepts, ideas and abstract mental representations of mental energy that have nothing to do with our bodily belonging, as something independent of us, and as a union of the mental in the physical in an ongoing development of our mental maturity in its self-inspecting perspective relation to our life. Without this meditative relationship, we live in a mentally obsessed and undeveloped state where we are constantly thrown around by the impressions and impulses that the ego is provided with when we are completely dissolved in the psychic world above our head and which we express through the different faces we show to the world. Understanding this is traditional knowledge about the mind that has existed for a very very long time in India and other places, but there they are derived by meditators as sahasrara and ajna in various meditation techniques. They constitute mental experiences that are perceived during self-reflection and as a result of states that arise from observation of the mind that are in many ways unknown to the public view that exists in the Western collective psyche. But their impact on us is tangible. The fascination and drive that in an underlying sense are the sources of energy that our minds are affected by, are clearly visible both in ourselves and also in others when a mind dissolves in it and loses contact with the temporal. Likewise, what it means to see things as they are, are experiences from a perspective beyond both our obsession with the roles we stage it with, and the rapture that our minds dwell in and our pretend personalities apply to our surroundings through the roles we play as if we are trying to convince ourselves that its agreement is all that what we are. As I experience it, the connection to the energy that we are possessed by as sahasrara has also many forms that manifest themselves culturally and interpersonally. The energy that constitutes this background is also the one that may come to dissolve our bodily state and makes us perceive what goes on beyond our everyday life and drives us to act in it. The need to describe and formulate what it is, is as great as the risk we have of identifying with our mental content. Which is where we are today. Consciousness is form. It is these forms that gives it its content. But they are only references to experiences that in their raw and original states are inconceivable. That is why all experiences are unique while their origins are interpersonal. Perhaps that is why the relationship between science and the original Indian meditative state of sahasrara is so close today. Energy is content according to both of them. However we perceive its content and then formulate our experiences of it, and try in our own way with our ego to describe, understand or utilize the energy we experience from the psychic sphere of sahasrara both physically and theoretically in the environment that determines our living conditions. In older Sami tradition, this connection corresponds to the collective energy of the original interpersonal background as all the formless mental states we perceive of it as parts our impressions and impulses and as the coherent experience that then was formulated as Rádienáhttje. It is the energy behind everything in all that is tangible that makes all mental phenomena potential states of life in that which is our psychic space.

When the mind is restless and constantly moving seemingly everywhere around, it takes two directions. It seeks the past and the tomorrow. But if we observe it a little bit more closely, we discover that what it does is that it places our entire psychic space or some of the content of it, its subsets, on experiences from the past, or uses it as a potential of ideas and the expectations we have of them, on a possible tomorrow. This is to try to create order and coherence in the flow of independent and undeveloped psychic states to which we have no relationship yet. Therefore, trying to understand our world based on all the individual events in it only becomes desultory in all its confusing opposites and the compensations they imply between them. It will only fragment our minds further and increase our bewilderment, which contributes to a deep sense of hopelessness in our ability to see them for what they are. For this to be possible, we must first acquire a perspective from which we can follow our mind and objectively observe the origin of the movements of the mind in our psychic space. Something we cannot do from within the states they create, but from their background in our nothingness and on a deeper and more fundamental level of our being. Without this, our mind becomes so uncoordinated and confused that we lose ourselves in thoughts, impulses and feelings that seem to act on us without any inner context or in any relation to our own person. We will feel as if we lack belonging to the mental background that the world is for us. Its whims and sudden turns in which everything seems to be events without any relation to an underlying ordering or coherent principle. So we learn early in life to do it with activity. To constantly stay active out of fear of what will happen if we change our perspective, and see how far from our absolute reality we are, what it does to the people around us, and in a collective sense what this accomplishes when we adapt to what this does to our world.

To accept nothingness is to accept being alone in one’s own kind. Not as easy as it sounds. To allow the abysmal, infinite and timeless darkness as an invisible potentiality and to unconditionally allow it. Everything else is the bondage of the senses and an eternal clinging to their fleeting and impermanent nature. And the various ways we use to escape the original emptiness, the continuous beginning of all that is. The very source of everything we can imagine about what we know and see. Without nothingness, we cannot imagine being. It has to come from somewhere. We imagine this something as a potentiality of energy, and of inspiration that arises in mental states whose content creates patterns of information out of nothing. Out of nothingness. When we are young, this potentiality creates stress and anxiety. Not from the experience of it, but from the fear created from the expectations that distract us from it by those who experience that stress. Something that we are tasked with taking care of for them early on by trying to fulfill these expectations and abandoning our original state of connection to it, and to the peace of mind its balance gives us within ourselves. It is the experience of the absolute foundation of our being, and from where we can perceive things as they are from the perspective of the mind. What we convey of ourselves we promote in others and conversely what others convey of themselves they promote in us. If we do not have the perspective of nothingness that makes us observe our mind, our world will only be what is promoted by others or by what we promote in them. We absorb into ourselves what we want to be in others. It is not out of insensitivity that we let others own the emotions and reactions that arise in them independently of us. It is attending to our mental balance and maturity to let others be what arises in them with the insight that we ourselves also encounter in what arises in us, independently of them. Both our own and others personal relation to the psychic realm depends on it.

I see our second birth, the rebirth we experience and go through as adults in relation to our psychic existence, as the profound liberation it is from the captivity and boundary of mental immaturity. By going through it in our lives, and solidifying the absolute basic level of being it is, we also transmit it between generations in a way that when enough generations have done so, one cycle of rebirth ends and another psychic state takes precedence and becomes prevalent. It is an experience of supreme stillness and liberation from our inner person’s childlike state of attachments that is achieved through a maturation process that is inherent in life itself and leads to a profound insight into reality. A state beyond the reach of reason and intellect, attainable through psychological self-reflection and experiential meditative practice. It is the cessation of our conditioned suffering that is the result of a lack of psychological insight that still unconsciously affects us in our adult lives. A mentally mature state that is not muddled by the constant compromises of the dualistic ego but acknowledges the incompleteness of life with integrity, in which one feels a deep sense of connection, peace, and harmony with life as it is. But as opportunities always arises, it will always be drawn to attend to its inherent conditions around us, which will constantly challenge our clinging and immature need to hijack and infiltrate its processes in people around us.

When I say that inspiration is something that happens to us. Which has its own intentions and unique characteristics which give us information that we need and which shows us a direction which guides us, I mean it as a direct and personal experience. How I describe them and the content I receive in those relationships are my own, and personal. Their source and true origin are not. I can say nothing about how other people’s content is formulated for them. But in the interpersonal psychic space where they appear, I can inspire by having my own on my own terms. They are the ones who constantly seek us to give us directions. Show us the path of life. But in order to be able to perceive them, we must first seek stillness in our outer senses. Be in an environment that gives us the seclusion they from them need so that we can perceive them clearly. We cannot do that when our senses are intertwined with themselves and others and troubled by that. Then we cannot allow them as something independent of us and give us access to them access on their own terms. For this is not a forced concentration or a compulsive regulation of our senses in order to master them mentally. It is listening and being still when we feel that we are sought by them and need them because they have something to convey to us, and to regain our mental balance. They are there all the time anyway. But as long as we only give in to our impulses and make them our own, we do not hear them in ourselves or see them in others in their relationship to them independent of us in the interpersonal psychic space where they are located. Then our minds are just in one incoherent, crazy mess. It It is in this sense that the personal subconscious and those who influence us from there gain their true significance, together with the various forms of psychic energy we are inspired by in the larger extent of interpersonal space, in the traditional Sami sense, they together constitute a whole of different levels of disembodied or psychic presence of mind as the realm of Sáivu. It functions as an ever-ongoing collective psychic origin and an ever-changing interactive participation. A cycle of guidance and insight that is itself tied to the experiences and beliefs that we formulate at the root of our being. They are not available to us in any other way, except as manifestations and events in what we refer to as its container, the psychic part of us, or entity we address within ourselves, and which we have called soul in its relation to others in our interpersonal space.

When we confuse our inner person with our ego, and make common cause of them, we also make the psychic life of others and their inner sources of inspiration, into a relationship within ourselves. Which is an impossibility and something that is not up to our ego to do. It’s about observing and taking care of our own inner life and thereby not affecting the mental health of others with our own. When we do that, we try to replace someone else’s psychic sources and the experiental content they get from them with the perception our ego has of its own importance outside the psychic boundaries of our own person. The imbalance that it creates in someone else causes them to either lose the relationship to these sources in themselves and feel rejected and ostracized from their own relationship to the original whole. Or inadequate and incapable when their own ability to meet them in themselves is distorted by an uncomprehending and psychologically immature and undeveloped environment. When we listen inwardly, and to the psychic realm, we experience different states of concentrated psychic energy and emotional density, as characteristics of the moods that arise with their own origins both within ourselves and in others, they are something that has a shared psychic filiation but whose experience is personal and perceived by the individual independently of others. Doing so not only realizes the relationship to our own inner person and its reality, but it also does so for others independently of how our relationship to these psychic sources looks like within ourselves. But all sorts of problems and delusions arise if we do not. An almost incomprehensible mess and confusion follows from this. Perhaps above all for the ego’s way of idealizing with ideas and concepts to come to terms with the confusion that this imbalance creates and the compensations that are constantly created by the dualism that occurs between them. Something that forces a solution that lies in an acceptance that it exists and has its origin beyond the ego, and the conditioning it exposes us to. Without, however, belittling or ignoring its true significance in relation to our collective consciousness, and the content it is provided with from sources that we naively and immaturely confuse with the ego. If we succeed in fully implementing this relationship not only to ourselves but also to others in our everyday lives, our reality will take on proportions that no ego can encompass or assume as its own, wherever we are on this journey. An arduous inner work that started with the first spark of consciousness. Which leads to the first experience we have of the dualism and journey of psychic maturity our consciousness gives rise to in its relationship to the original whole. Where the ego’s relativization in relation to both our own and to others’ psychological self-observation is of crucial importance.

If it were not for the difficulties of processing it, it would be almost inconceivable that people have yet, in a collective sense, understood its influence and impact, and realized how much our distorted inner father figure plays into how it conditions and actively shape our lives. How it makes us exclude ourselves from the absolute ground level of our being and feel rejected, inadequate and without the context that it brings to us. To live in a constant struggle with the compromises that must be made in the dualism it creates in relation to the different faces we show outwardly in our attempts to re-experience the unconditional and genuine belonging our inner person have to the psychic environment of which it is a part. We believe that by being critical, authoritarian, condescending, belittling others, and in various ways being idealists, we are freeing ourselves from a mentally troublesome and deformed father figure within us. But in reality, it only scream out our confusion between our inner person, and its relationship to the cultural expression he is as something that is connected to the various faces we have available for a certain context. We can compensate for our identification with them endlessly and with all kinds of ideas and concepts. But it is the experiences at the root level of our being that we have here and now in relation to ourselves, and its expression in relation to our psychic environment that brings us to our senses, and the bitter truth is that we believe we are dealing with this distorted perspective by taking it out on those who do not relate to our ideals of what we believe is authentic and real, and on the surrounding societies for which our father figure becomes a substitute in an external sense. When one is not self observant and unaware, one looks outward for the cause of an impulse or feeling that may have arisen. We do not realize that it is in doing this that we ourselves create the disorder and uncertainty that will constitute the relationship we have with our psychic life. IF we really want to come to terms with it, we have to do what is authentic by expressing the functionality of a balanced mind to others. Because we generate in others what we express and convey of ourselves, and others generate in us what they convey of it in them. But if we have no contact at all with our inner person, and its relation to either our inner father figure or our true voice, if it is dormant in an undeveloped psychic state, then we will confuse these states with those of others and even imagine that their state is the same as our own. We do not yet have an individual inner identity in the sense that it can be distinct and independent from others with its own mental states that differ from theirs. This is not gender-specific either. Rather, it is an immature expression of a child’s mind, identical to the moods that arise in the surrounding psychic space. It has no life of its own but is dependent on others for its relationship to itself. Nothing really comes from the awareness of its own communication with the origins of interpersonal sources, but everything refers to something else and is conditioned almost exclusively by the content of the collective mind. Where it finds protection for the weakness it constantly preys on in others. Imagine if this were the guiding principle among those who are set to lead others. What would become of it? From this perspective, it seems that this is exactly what is happening to us now, from within each and every one of us.

There is an intense uncertainty between the ego on the one hand and our inner person, Raediengiedte in traditional Sami on the other when we encounter our threshold, Uksáhkká, and the state of mind that when we observe it, divides the world into the dualism that arises in the field of tension between the ego’s, named by our parents, relationship to the physical reality we live in and our inner person in its relationship to the interpersonal psychic world which communicates the contents of something much older that inspire us and add to the content of our consciousness. Like twins, they strive to hold on all the time, in a constant opposition to each other. Which causes the balance to shift inward in a way that makes us withdrawn if we do not actively meet our inner person in the right way. Energy is also released because the ego sees itself as the one who should maintain the relationship not only to the content of the collective consciousness, but also to our inner creative source of insight and wisdom. A relationship that does not belong to the ego at all. That communication belongs to our inner person. Because the ego then relates everything that arises within us in relation to our conditioning and the content of the collective consciousness. It cannot perceive that the content that emerges within us from the sources of inspiration is something that exists beyond it, and that it is something our inner person, the ego’s inner twin, conveys to us through the ego, after the energy emitted by the sources of inspiration has first been given a psychically experienced form by his counterpart, Radien niejta in her relationship to the content of consciousness. In balance they alternate in priority, and it is in that balance that they appear together in the inner deep listening and peace of mind we experience there as something that is both within us and as something we are in. In that self-reflective sense they also simulate the flow from the past into the future, but also from the future back into the past again. From one mental state to another. Which is what happens when we look into our past experiences of the interpersonal infiltration that has arisen in reality with one face in the future and with the past’s conditioning of it with the other. But in balance they are together as one at the root level of the mind. In the absolute foundation of our being.

There is one thing that really stands out in our lives, that makes life go beyond life itself with a meaning of its own. Something that is built into life itself, and that means that you have to travel a bit into it before it begins to manifest. To begin with, something opens up when we don’t let every impulse through. But instead pay attention to it and let its energy reveal its content before we let it go on. In the same way that inspiration works for us, it takes on a different meaning when it has been able to express itself with perspicacity and have had its outlet. At first only in retrospect do we begin to discern a pattern. But as time goes on, we become more and more attentive and can listen to it when it appear within us. It is as if inspiration has several different voices with an origin that is much older than us. When they manifest, it does so within us in a way that goes beyond our lives and puts them in a context that creates a different kind of belonging to all time. To the content of the incorporeal world and its direct impact on our lives. Which then create different states of the mind from the inspiration that is manifested in them. This is where we in our relationships then, begin to discover what is happening in the space between us. We see quite soon that the impact they have has partly been and largely still is outside of our control. Since inspiration also was the original instructors of our ancestors, they have also been formulated in a different way before. So it becomes a matter for each one of us to find a way to relate to them on a verbal and cultural level today to find a way to reconcile ourselves with the influence they have on us. Because they are there, right in front of us, all the time. They are not going anywhere. Thats why the space between us is not empty. It is only empty when we do not see in ourselves what is going on out there. Every manifested inspiration has a reaction pattern of energy with an origin that has a form. Which originates from a common interpersonal source that when it is experienced and we have come to terms with it, takes on a cultural meaning. We try to describe them through the patterns of action we are influence by when we follow in their footsteps. But many of us have not yet understood that there is a whole gallery of people who affect us in our close relationships when they manifest in the psychic vessel we call soul. This was something that people learned to understand in ancient times. When the energy of inspiration manifests it becomes psychic substance, its matter. Over millenia, it was understood that this kind of attention contained something greater. A lifelong teaching embedded in life itself that we were provided through our experiences and in the wisdom they imparted. A kind of education in mental maturity that was inherent in our approach to the psychic energy that enveloped the origin of the information they conveyed when it was released through our self-reflection, and a deeper meditative understanding of our lives in our relationships to it in which they revealed themselves to people when they appeared as states between them. In that way they gave life situations a different intermediate meaning. It begins already when we are small children. The power and impulsiveness of inspiration overpowers our inner person who still lacks the necessary experience to be a recipient of its actual content as it is still in an undeveloped state and unable to resist them in a way that makes them observable. They are lived out which creates experiences that are then made available to the original source of wisdom embedded in our encounter with them. We learn as we go along and our inner person’s capacity for meditative reflection grows. Some of us begin to be able to discern a pattern in our actions that indicates an interpersonal origin to them and to the effect their mental activity has on us. This is where the function of our psychic balance comes in, and the importance it has for our psychological self-reflection. A meditative function that creates depth within us by observing the movements of our mind without identifying with them. Our inner person observes its actions. How we translate them into our psychic space together with others, and what characteristics the forms for them assume that we then stage. An example is the psychic function of the traditional Sami figure of Uksáhkká. Who characterizes our frame of mind, and our ability to apprehend and sense the mood that is occuring in the psychic space. When our person have an undeveloped relationship with her, she is the feeling of devotion we find in different types of supporter movements. Both sporting, political and idealistic. We identify completely with the emotional space and absorbs the mood it generates. We do not see who is behind it. Her mature and functional meaning. She makes us perceive moods and observe the content of the psychic space without identifying ourselves with it. She is also the one who shows us a dualistic world, in contrast to the original whole. In the same way as with Sáráhkká who takes care of, protects, and with caring kindness supports our expression of our inner person. But she also conveys her concern for the inner persons she meets where ever she meets it, the innocence of the growing, unintelligible and still incomplete psychic life. Without her we do not pay attention to our own needs. Instead we take care of ourselves in a demanding way through others. Juoksáhkká, on the other hand, stands up for our inner person and fiercely defends it and the psychic space that we share with others. If we cannot meet her strength, we become defensive and overly sensitive to the experiences she gives us because we lack her self-preservation instinct. When they all become available to our maturing inner person, they become communicable to Máttaráhkká in a cultural sense. She gives them an external belonging and conveys a context for them as she is connected to, and communicates with, the original wholeness in which nature is embodied through Rádienáhkká. Which otherwise remains dormant within us, making us withdrawn and we will blame both ourselves and others for their independence in relation to us. Madderahttje husband of Máttaráhkká and the father of the community, on the other hand, is the one who mediates the communication between our inner person and the deeper and inspiring source of creation and life that lies beyond us in nature itself, and gives it a cultural expression through the many different faces he uses for the arrangement of them and their content. If we confuse our ego with this communication and replace it with something predetermined, we lose touch with our inner person and his connection to Rádienáhttje as we begin to idealize the different artificial masks of conditioned behavior that represent a certain ordered content of knowledge and reject what we cannot reconcile ourselves with, which we then use to replace the original source of contact and the creative psychic energy with, and its ability for constant renewal. Ancient people learned that this maturation process was embedded in life itself, and over time learned how to interact with it for their inner balance, and to deal with the knowledge and wisdom it contained for the individual and for the good of the community. It is still there and we need it more than ever.