This inner center is realized in exceptionally pure, unspoiled form by the Naskapi Indians, who still exist in the forests of the Labrador peninsula.
These simple people are hunters who live in isolated family groups, so far from one another that they have not been able to evolve tribal customs or collective religious beliefs and ceremonies.
In his lifelong solitude the Naskapi hunter has to rely on his own inner voices and unconscious revelations; he has no religious teachers who tell him what he should believe, no rituals, festivals, or customs to help him along.
In his basic view of life, the soul of man is simply an “Inner Companion, ” whom he calls “my friend” or Mista’peo, meaning “Great Man.”
Mista’peo dwells in the heart and is immortal; in the moment of death, or shortly before, he leaves the indi- vidual, and later reincarnates himself in another being.
Those Naskapi who pay attention to their dreams and who try to ﬁnd their meaning and test their truth can enter into a deeper connection with the Great Man.
He favors such people and sends them more and better dreams.
Thus the major obligation of an individual Naskapi is to follow the instructions given by his dreams, and then to give permanent form to their contents in art.
Lies and dishonesty drive the Great Man away from one’s inner realm whereas generosity and love of ones neighbors and animals attracts and give him life.
Dreams give the Naskapi complete ability to ﬁnd his way in life, not only in the inner world but also in the outer world of nature.
Thel help him to foretell the weather and give him invaluable guidance in his hunting, upon which his life de- pends.
I mention these very primitive people because they are uncontaminated by our civilized ideas and still have natural insight into the essence of what Jung calls the Self. Marie-Louise von Franz, Man and His Symbols, Pages 161-162