It is like being involved in an endless all-encompassing field of energy. Where different concentrations of it form powerful states of them, with their own more concentrated energy whose different states organize their forms which we then clothe in specific terms when we describe their impact on our lives. If we identify with them they turn into ideas, notions and categorical ideals. For in contrast to that and their formation of our persona the psychic events we imagine exist in their inherent form of energy, as inner attractors in themselves which then relate to our conscious presence there. Their influence on us creates patterns both individually and collectively as cultural notions, as ideals, as they become ‘beliefs’ by the influence they have on us as patterns of behavior we follow without realizing their real meaning and significance for us. We are all connecting to their image here. An attractor in this sense is as I now understand them within the experience of my own mind, a subset of a psychic structure’s phase space that the psyche over time tends to be limited to for certain individual variations of this structure’s initial values and states, and which the psyche’s own internal dynamics means that it cannot leave. In the attractors phase space we are going through the different states of an attractor until we, by the patterns of our living experiences, are lead to a conceptualization of the attractor itself that pulls us in to its phace space. The Sami Máderáhttje or Máttaráhkkáh, or Rádienáhttje and Rádienáhkká, villains, martyrs or saviors, are all the conceptualization of attractors and their different states our experiences are building up within us as a process of psychic maturitation, and how we are consciously closing in on a specific attractor as an aggregate of all of its personal states together with its own internal conceptual formulation. The female figures of Sáráhkká, Juoksáhkká and Uksáhkká also represent states within their own phase spaces as attractors in themselves which lead to the experience of something greater than the states of their own attractors, and to the non-material psychic reality of the psyche, or Sáivu in Sami. Máttaráhkká and Máderáhttje serve here as cultural initiators or guides to the primordial causes consisting only of energy and form, which we embody as psychic representations that unite the intellectual with the imaginal in Rádienáhttje and Rádienáhkká. But no matter how we describe them, what terminology we use, we do it from different individual psychic conditions, and from different states of the subset of a psychic strúcture, and in the phase space of an attractor whose different states are personally experienced. This means that we spontaneously come to use the terms we find most appropriate when trying to explain similarities in what we perceive to be the same original experience. Regardless of whether it is a scientific or a cultural attempt to transform the concrete emotional connection to the body into less material and abstract forms of psychic images and representations of the mind.
I also believe that it is precisely here that we come to the realization that there is something that stands in opposition to the collective consciousness, of which our individual consciousness is only a part, and that its content originates not only in its opposite but it has arisen from something that we can only relate to with our direct experience of it. However we then choose to describe what that is. This energy field connects us to our bodies through our senses, which in turn connect us to the earth as the object of its embodiment. Ultimately, it is not about how we choose to articulate the power of the processes that constitute our inner experiences, but how we share our different experiences of how they shape our lives with each other. Attractors are taken from the way science uses math to produce images of the invisible, unmanifest world of energy, in the same way that the Sami drum was an oracle and an image-making tool for our inner processes. It is only the application of what they produce that sets them apart. We can be assholes about it and treat each other like shit, and destroy our world. But all we have achieved is to reflect how we see ourselves, and infect others with that which has been lost in relation to who we are. Unprovoked hostility or a condescending attitude towards others only shows our loss of feeling authentic and allowing ourselves to show true kindness. We have not yet found our way to share the objective experiential psychological background we share with everyone else.