We enter our psychic atmosphere, into Sáivu, into the encounter with it, by acknowledging it through our contrasexuality in many different guises. If we do, we experience the opening, the inner splitting, the separation, our dual nature, before we are put to the test of our psychic courage. If we persevere, she in the form of a maiden will co-exist with the great mother, mother earth, our sense of being down to earth, being physically part of it, will show our inner maturing person, the youngling, the way to his original connection to the guiding principle that is at the center of the vessel she embodies, in everything, everywhere. It is the psychic atmosphere we call Sáivu. Where we meet and coexist with our inner family and all the objective psychic elements we have a dialogue with there. We call it reflecting when we interact with them and we are there as active participants in what is happening. Most people dismiss it as if it doesn’t exist, as old notions with no meaning for us here and now. Until it makes us feel worry and anxiety just from the impressions its presence creates in and around us. I think it was Sáivu Jung was referring to when he talked about active imagination and about synchronicity. As the structural basis of our psyche and as a kind of psychic attitude this atmosphere creates in relation to life and to which he referred. I think he tried to make us relate our experiences not only to the content and background of our activity and the events in our lives. But also as the content that makes up our entire literary treasure, which in different ways illustrates this influence on us in words and images. If this connection to sáivu is broken or not yet developed, we are often forced to mature prematurely. Our parents’ and society’s one-sided attitude towards it, or life’s difficulties can then force us to become excessively realistic, independent and disillusioned. A biting and falsely mature expression without any secure feeling for one’s own embodiment which constantly shows us that something essential is missing. The experience of being able to embrace it and integrate it, and to be a vessel for it within ourselves, for the self-regulating center through which it is then also contained by nature itself. Traditional Australian Aborigines have a respectful way of maintaining attention to this duality also with others. “The intelligible world, yuti, is conceptually synonymous with truth and reality, mularrpa the whole universe and the whole of aboriginal experience is divided by this polarity yuti/mularrpa), the intelligible truth and tjukurrtjana, the dream time (the psychic atmosphere, Sáivu). The two modes of thought are equal but mutually exclusive, so that if one returns to the others and joins a group in the middle of a conversation, that person immediately asks if they speak yuti/mularrpa or tjukarrtjana. This polarity is not static. People, laws, customs, and animals, are said to have originated in the Dreamtime(Sáivu), along with the creative titans, and gigantic beings(we experience them as indisputable and inviolable). – Robert Lowler, Voices of the first day [266]”. Unaware that we are constantly doing this with others, oscillating between this existence and the interpersonal Sáivu, make us idealize people and things and give them a meaning they can never live up to because we bring to them something that belongs to the inhabitants of Sáivu alone. We experience a feeling of authenticity and completeness when they are close, and comes from the influence they have on us. As objective psychic entities they lack the faults and shortcomings that belong to man, because they are complete in themselves, in what they are as Sáivu beings. We lose our human context and inner relationship to the psychic atmosphere that inspires us to mature psychically and consciously participate in our relationship to the powerful personal figures we interact with there. We idolize when we invigorate existing people with their energy. Or turn into megalomaniacs if we identify ourselves with its intensity. In this case, the person within us has no contact with our inner voice and guiding principle in its relation to our conscious content, but repeats the existing body of knowledge self-servingly and idealizes its content as the needs of the ego alone. Without observing the coexistence created by the psyche when it acts as a vessel in relation to both us and others, and we simultaneously enter its atmosphere from where it interacts with us as a union from within nature itself and its own independent psychic logic, with its externally processed conceptual opposites.
It is also obvious from this point of view, that when we die, our ’spirits’ live on as ancestors and that will matter to those who come after us. If we have sincerely processed and lived it as the inner context handed down to us. What we do in our inner lives will then create the psychological conditions we leave behind for others to process in themselves. This relationship to our psychic atmosphere is what remains and shapes how we then relate to ourselves and to our world. It is what haunts us all on our way into life and in raw form, usually completely unprocessed in our ignorance and psychologically naive bliss which we take with us into the next. I think this is what soul migration, or psychic heritage, our spiritual attitude, in human terms is all about. It makes the world what it is.