When we see the world as it is and consider it from the perspective of our absolute authenticity, it is possible to begin to look at and observe the means we have used to avoid being weighed against it. We begin to see through our perfectionistic ideals, the behavioral rituals we have used to avoid feeling provoked or challenged, the attitudes and habits we have created to protect ourselves from the natural psychic influence it has on us and on our mental equilibrium. If we choose to ignore it, we end up in a state of constant internal conflict, and with the contradictions that then arise within us that we then try to compensate for in all sorts of different situations we use to stage them in, with our attempts to balance the weight and pressure of our psychological defilements as well as the contamination of it we also transmit to others, to try to dissolve it there to liberate ourselves from it through our environment. In this way, we constantly blow out the elusive genuineness and authenticity that is the absolute foundation within ourselves in others. In the same way as it was once done to us by a psychologically immature environment. But beyond this, psychic patterns begin to emerge with the structures that shape our experiences from within them, through our mental processes and their functions in the meaning of the content of a coherent perceived psychic reality we cannot grasp with our external senses. In various ways we formulate the influence of these forces and their relationship to our psychic energy in a larger context, to life and its cosmic origin. A path that has its own inner order and logic, which when it appears to us are the impressions and impulses that convey this content. All indigenous peoples knew this. That there was a psychic source that is present in everything and that life itself embodies. If we do not mature in relation to our inner parental figures in their cultural and social significance, they degenerate and instead become destructive to social life. We deprive the outside world and other people of their within, making them a dumping ground for the karmic conditions that constitute the the raw and unprocessed personal limitations that have once been set up for ourselves. Indigenous peoples and we know that when we do not respect that connection within ourselves, to the absolute essence and foundation within ourselves, we do not do it anywhere else either. Our perception of the authenticity we experience in all our relationships is dependent on it. Or our minds just merge into a single incomprehensible mixture of impulses, feelings, impressions, opinions and ideas, without any ordered internal connection with the original sources that gave rise to them, when the impressions they gives rise to are confused with the external environment in which they are expressed. Our mind becomes a psychological co-occurrence of phenomena upon their materialization without us perceiving or observing their origin within ourselves. Materialization in this sense in a transferred way because someone else is expected to embody it in a maternal way, instead of us doing it in our own relation to our psychic activity and in a self observant way. We behave irratic and desultory in a way that makes it obvious that we do not have a balanced connection with the sources of our mind. Our inner mother figure, in Sami Máttaráhkká, is still undeveloped and in a dormant state; she does not function as a psychic activity that creates belonging and connection to other people, society or the nature she is a part of in a cultural and interior sense.