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.