I think all of us at some point have become diverted from the connection to our transcendent function out of pure self-preservation, and been forced to distance us from ourselves to adapt to the incapacious social norms and conventions of a public attitude both in our close family relationships, in groups we are related to, and in the society that surrounds us. To which moral consensus we have adapted and identified ourselves as a compromise for what its perfectionism threatened us with and exposed us to through the conflict it created between us and our inner person. Usually due to us being too young and innocent to deal with its influence on us. To counter this, we develop a sub-personality here, so that we can process the interruption this causes between us and ourselves in what we are exposed to and cannot come to terms with, or cannot recognize in ourselves and develop as part of us in our close relationships and in their silent unwritten rules. Which later on creates a distorted relationship between our inner person and the transcendent function that it conveys from its relation to our inner center. Something that causes us to create a kind of distorted psychopathological form of it. A grisly second part of us that form a silent relationship to what we cannot accept in ourselves or openly confirm as part of us. It prevents our inner person from interacting with our inner source as an experience of a intermediator to the unity we find in the sense of a wholeness that make us become self-observant and acknowledge the embodied content of our psychic reflection. This creates the type of psychopath we all carry within us. A compromise that arises as a consequence of a strict perfectionist public attitude and its references to psychic phenomena as merely material forms and values, and to the unspoken conventions of social behavior to which they relate. There is no inner world, no living set of relationships to a psychic context. Which then forces us to expel that within us that does not live up to our social requirements, and which we should never admit to publicly in order for us to gain access to various social contexts’, its bodies of opinions as the distorted vessels of unwritten rules they are, in spite of the fragile community and false security we sense in this kind of relations with others. This is a slow build-up that occurs in the tension between the conditioned images we have of reality and the psychic phenomena that lie behind them. We can also meet that sub-personality in the old Sami figure of Ruohtta who, when we have not restrained and nurtured our spontaneous impulses just to avoid having to face our compromises with ourselves, unleashes his pet wolf, which will then tear us apart. As long as we only see ourselves and our psychological needs through that sub-personality, we are struggling with the moral conflict that arises between us and ourselves in relation to the self-ordering and transcendent center of the mind that appears as an independent voice of psychic self-reflection, giving us the directions we need to feel whole and get involved as part of life in a deeper sense.