My experiences tells me that most of the attitude we create out of our collective consciousness is not individuality because it is mostly disconnected from the underlying wholeness that our person within us continually inspires us with. A whole in which several characteristics have a part, and through which all individual forms of life are separated from when they adapt by conditioning to their surroundings. Within the individual life experience an understanding is born of what is called reincarnation, or re-entry, where several individual aspects of the psyche act on us apart from the relation to the qualities that our inner person possesses, and he negotiates with, using our mind as a container, and this content as our personal means of self-inspection which then connects us to our psychic reality. A reality that consists of several objective properties that act on us on seemingly out of nowhere with reasons that emerge from their own origins. How they together formulate my experiences in a coherent order have not been transferred to me as from one person to another. The psychic content that underlies and generates content to our experiences has always existed within us as an original source in itself. Growing up and maturing means enduring and process this making of them in the relationships we develop to them, and integrate the sensations we encounter there together with our inner person, and the properties they possess independently of us and in themselves. So what we refer to as personality is usually not the objective content we experience, but how we express its influence on us in a given environment, its effect and not its function. This experience is dualistic. On the one hand, this energy and its patterns generates an action that makes them manifest consciously for us in our lives. On the other hand, they create experiences that consist of both our personal and our inherited way of conceptualizing them. During self-inspection, this becomes particularly clear. Especially if it is done away from unnecessary distraction. In nature or in special places intended to do so. In old Sami tradition Uksakka was the one that made us emotionally pervious to the psychic atmosphere and aware of our part of it. When we are young, we learn about her through our moods. As she make us pay attention to our inner person, she also really makes it possible to embody it. Sarakka embrace the duality coming out of it as the caring mindset through which compassion can lead us to affirm that we perceive this inner person within others too as well. Without her, we become impregnable and lack an observational understanding of the meaning of looking at the world from within, and susceptible to human emotions and conditions. If her influence on us is turned down, the challenges that Juksakka puts us through will become a torment, because she is the one who challenges us to separate, to become independent self-inspecting beings, not to identify with any of the sensations and patterns we ourselves are not the origin of. Because mistaking them for real people has dire consequences. Something we do when we confuse our sensations with others, and instead stage our challenges for others to deal with in our place. Juksakka requires our psychic presence in a moral sense or she will overwhelm us. That is why she so fiercely protects everything that is genuine and inviolable within us. Which she also constantly sets us up against in our conditioned relationships and in their numbing conformity. Without them, we will never experience Máttaráhkká as the vessel she is in her relationship with the inspirational qualities of our inner being. She constantly creates them everywhere. For us to rebirth or enter again means that we return to the person we once were in our childhood, to where that person within us are, and once entered from into this world, but as adults so that we can continue to approach that person within us and take part in his challenges without allowing ourselves to be confused by our sensations which otherwise arise in a tumultuous and disorderly stream in our encounter with ourselves there, and not being able to have any vessel for it. We will never experience us as being part of a psychic container, or of an equanimous mind. This is the same constitutive psychic experiences that has troubled people throughout all ages. I like to view it as a re-enactment, and being part of a cyclical existence we can experience and participate in on a daily basis. We constantly move back and forth between the counterparts we find within us which relate us to our inner person for whom the content they assist us with is manifested. If that relationship is ignored or distorted, then that is how we as descendants will perceive ourselves and treat others repeatedly according to our cyclical existence. We migrate that conditioning and the attitude we have adopted to the content behind it. It is like a law of nature and of our mind as an individual part of it. It determines that everything is dependent of the cycles of life, and that everything is also associated with it in a psychological sense of life too. Without it, we instinctively react to every sensation as we drift aimlessly within ourselves without the meditative calling that makes us truly participate in what it is that makes us who we are, and we will then transmit that, which will formulate the conditions of how others will see it in themselves. Over and over again. Psychic life after psychic life without an end. We may have many many different terms and perceptions about what its implication are for us, but only one that stands out for us about what it is. It’s the one we do find on our own. If I narrow it down a bit, to re-enter, or to rebirth in this sense means to re-introduce this person we have within us. By doing it we introduce him as a reality we relate to in others too. We experience this person ourselves, in person, on our own, but the experience of this psychic perspective is universal in itself. It is a call to that within us which, through our ignorance, creates our confusion which in turn connects us to the constant repetition of our collective catatonic personality, and the constant re-creations of its psychic patterns, as if their sources are misunderstood or mixed up with those of others are difficulties for the individual in whatever period of history or future. In any case, if there is an apparent discrepancy between the inner person and our objective personality that shows the existence of a context of knowledge that cannot have been acquired under present circumstances by the conscious personality, then it is behind the concepts of transmigration that this assumption of rebirth is made, that it is a psychic experience with the same characteristics and functions that has re-emerged in a person because the inner person can be experienced as having the same psychic structure and recognizable characteristics previously experienced in some descendant of the present person. It shows to me that we have shared this primordial whole with all life before we become conditioned and conformed to a certain psychic environment in our present time and cross section of our collective consciousness. What really gets us lost is that we describe the same psychic experiences in different ways without taking into account that we do so through sources in the background of our psychic structure that we all have within us. By implication, this means that whether or not we have this experience is entirely dependent on whether there is a connection between what we call I, the ego, and our inner person. It constitutes a natural border crossing, something that we can move between not only within ourselves but also together with others. Without it there is no real personality, and only a very limited inner movement, constantly surrounded by the restrictions that conditioning exposes us to which prevents our psychic person from participating and conveying its content.