Something we habitually overlook in our relationships is that the space in which they exist at the same time always consists of our own relationships between us and ourselves. Something that becomes very obvious in our self-observation or self-reflective practice. The mental activity and its states and processes that we express are something we only perceive in the communication between us and ourselves. But when we do not pay attention to it, we see ourselves in others and in the gap that we find ourselves in together, while others see them reflected in their relationship between them and themselves in us. If we have been interrupted in that interaction with ourselves, by an environment with a great need to see this in themselves through others because their environment has made them suppress that relationship, we will compensate for this constant interruption by also doing it to others in their relationship between them and themselves. Our self-preservation drive and restlessness will interrupt others both compulsively as to constantly prevent ourselves from being hijacked in our communication to ourselves, but also because we have learned to try to meet the inherent need for attention, not only for that communication to ourselves, but by trying to satisfy the healing in the interruption we see in others that we ourselves have been subjected to. This is where we find our inner puppet, the lackey that we satisfy and use by trying to heal our own damaged relationship to ourselves by satisfying others in their communication between them and themselves on terms that are sometimes so disturbed and distorted that they are harmful not only to us but also to others in a much larger environment. Through this mannequin and what it exposes us to, we do all sorts of detrimental things, while trying to do the right thing, but for the wrong reason. This inner figure in our interactive psychic space will then function as a restless and confusing substitute for a genuine context and its true belonging to the absolute ground of our being. We then wander restlessly in an infinite existence of potentiality, between ignorance and enlightened incompleteness in what was called Jábmeáibmu in the traditional Sami world of existence. A world ruled by Jábmeáhkká, or the dark side of Máttaráhkká when she does not function as belonging and context in a cultural sense.