The dead relatives and ancestors are always present and have a connection with the living, they influence us and are in constant contact with us as a living reality, just as they are also affected by us in return. This is jabme-aimo in sami. Or the personal subconscious in psychological terms. They are ancestors, people and characters we experience in the turmoil of the past mixed in with the present. Most often we do not pay attention to what they want to convey to us because we are not used to talk about it, about what this means to us out of fear of personal attacks. Of being ridiculed and not be taken seriously. But some of these influences is also the transition of a specific character into a living being, a kind of resurrection, which in sami and traditional life was expressed in re-baptism. This is a revival of some ancestors advisory influence on us in itself, and what is behind the Saivo teachings and of radien-niejta, who thereby provides a natural connection with the notions of creation, and to the constant return of all life which is also a living connection to the perception of soul migration. Australian aboriginal people have a wonderful way to acknowledge this in their concept of the dreaming. In reality it is a personal experience of a kind of inter-psychic involvement, where the vastness of the participatory space itself between nature and psyche becomes an experience of a kind of symbiosis. Something that turns visible to us when we go through our second birth, and experience it in its relation to Saivo, without which there is no relation to the sources of power behind it. It is with our inner character that we relate to the feeling of having a presence in the background of life, which we use and interact with when we explore our shared psychic experience of its influence on us. Something that our ego turns into objects. In older Finnish traditions, this character was called etiäinen, in Sami it is called ovdasas. Its like a premonition of events, to see how our and the nature of the character of others and our ego’s interact with the flow of psychic life. Saivo represents a common ground to this experience. Like the aboriginal dreaming does to them. It gives us a sense of that all human beings, all places and things have a haltija, or an inner character of their own with which we relate. A contemporary way of approaching it is in the concept of the personal unconscious and the view of psychic energy that arise beyond that which then can take on common psychic forms and figures. Our cultures are full of them. Also, if completely out of psychic context, it is often referred to as animism. However, most people are not aware that they are living a metaphorical life because they do not understand that the conflicts we experience within us force us to acknowledge the influence it has on us without identifying with the impressions we get from it. Which we also share with everyone else. Our ego also has such a metaphorical part to play within us, and we know all too well what happens when it pretends to be the whole of which it is only a part. Through metaphors, we constantly transform our psyche into matter in the experience we have of the all-encompassing energy* whose structure is independent of us, and how we would like to transform its sense of meaning into matters of the mind. It has always been there, it is the flow of life, and that is what formulates our experience of Saivo.
• This is most likely the experience Heisenberg had and applied to his work as the principle of uncertainty in physics.
As a raw psychic experience, we have to learn that it also have significance to our psychic balance. Because we have a spontaneous exchange with a world that engages our senses, and that this energy within us is our embodied physical response to it.