I have sensed it but not quite grasped it before, that the origin of inspiration, its ‘spirit’, the sudden insight that advises us, guides us and teaches us throughout our lives, apart from being something we alternately receive in our exchange with its emergence in the content of the conscious knowledge of our time. What we pay attention to when it alternately involves itself in an external source material and it frees its own underlying perspective from its content, is something we also perceive as the underlying self-regulating order we experience everywhere in nature around us. That our inspiration shares its psychic source, its origin with what we also perceive as a cooperating factor and underlying inspirer in a whole that includes all larger and smaller ecological systems in our surrounding environment. Our psyche included as our embodiment of it. The inner movement and guided development which is embodied in all psychic life as what we perceive of it personally in a physical union with it. In its sudden influence upon us. Where body and mind becomes experienced as one, a non-duality. It is also what unites us with it as something we find everywhere, in everything, as a greater all-encompassing principle of life and its underlying governing factor in all of life. I have not really seen it as something fuelled by the underlying affective currents within us in a transferred sense before, manifested and materialized in external contexts. As the life principle that also draws us into it in a transferred form, both in people we look up to or idolize, in movements, knowledge-based contexts, in technology or in different cultures and the psychic content it forms in relation to people in them until now. But I have always perceived it in a duality. Partly as a lesser psychically personal and mercurial part mediating its relationship within us to an external, and more comprehensive, underlying guiding life principle in everything that we see and perceive everywhere around us. Consciousness in this sense turns itself into an empty vessel, as matter, ”mother” earth/nature or mass, embodiment without content. The vessel in which our ego observes and interacts with the individual forces nature provide us with, which we interact with, and relearn to deal with through our psychic reflection and our inner conversations with what it have to say. It is like a silent deliberation with an intangible mental activity that arises out of itself when everything else is still. The good advice and attitude that comes from being inspired by the power that accompanies the direct information it transmits to us, in Sami this nature-bound authority is called Rádienáhttje. Which appeals to us charged with its psychic ‘wind-nature’ directly through a kind of revelation or vision from places and states where we are especially susceptible to it. If he is completely unknown to us and only appears in a transferred form, as the habitual and general way of being and behaving by us being too adapted psychologically to our surroundings, he can be transformed into something completely different. Many will experience him as deep anxiety and worry in hopeless agony from which not many return, as we try to contain and control it with the ego and a fabricated personality. In this form he was formerly called Ruohtta. But released back into nature again, he is the free spirit who, without the weight of our conventions, inspires us, which gives us good advice and is the psychic activity which is the movement of nature in itself in our mind. The information we receive from the psychic energy, the fulfillment of the background instructions we experience and interpret as the currents behind all life as we know it. But most often, when our inspiration or spirit exists only in a forgotten, repressed, undeveloped and misunderstood form, on ideas and conceptions detached from it, it is not expressed by us with its original psychic properties, but in a violent and distorted form of an authority, or in the belief in authorities as a substitute for it to function as an indirect expression of what it is to us. So we support it in its transmitted form in others, as fixed and immutable ideas and perceptions, in what we cannot see as something alive and inspiring in ourselves. Much of what we call abuse and oppression in a physical and psychological sense we can derive from this in ourselves as something we constantly pass on and spread around us both intentionally and in the belief that we doing it out of our goodness. That is Ruohtta’s meaning both for us in ourselves and in our common contexts. He is an illness, a mental illness.