Just as we experience an aspect of the earth as a larger external psychic vessel in relation to our inner self in its connection with it, so we also have a relation to the earth in the form of its inherent energy, the life energy that constitutes the underlying information manifested in everything, everywhere around us, as its embodiment and its nature in our psychic relation to it as an inner unifying principle. In ancient Egypt, this experiential function was formulated in the form of Geb. The earthly side of nature’s abstract psychic being as an aspect of its vessel, but through it also as its inner earthbound principle of vegetative energy and vitality. Of psychic growth. If we have not achieved the balance required of us, if we are to succeed in getting closer to our inner person, it is Geb who still keeps us grounded and on the right path as he connects us to this world of energy. Here and now. He is timelessly united with Nut who can make our mind wander aimlessly into the cosmic night, the one that makes us leave this world for the underworld and a primordial state where there is no difference between the temporal and psychic worlds. Which is Isfet or the sense of disorder our inner person experience in the primordial chaos. Geb and Nut are then in an uninterrupted, eternal embrace where all is one. When separated, like the celestial night and the earthly energy, they go beyond our personal sphere in their ever-recurring psychic union. A balance whose tension brings us back and forth between them. Which then also allows us to accept existence as an infinite amount of cyclical processes. Where the meeting with Nut and Geb constantly remains the creative meeting for the constant recurrence of everything. A meeting at the entrance to the world filtered through the interstices of all there is, between the temporal and the infinite, and the inner equilibrium and balance between them that is required of us. Where we become vessels for the celestial energy when it becomes embodied and which unites us with all life around us from within. I also see them as the equivalent of the old Sami ‘heavenly’ couple, Rádienáhkká and Rádienáhttje, and their son and daughter as counterparts of Osiris and Isis. Where Seth’s dismemberment of his brother Osiris, the person within, can be likened to what happens when societal conventionality is experienced as threatened and wrestled within us with our emerging psychic life and origins. Geb was also seen as the father of the snake who judge us and provide us with all the different parts of our psyche, or soul in a classical context. So if we want to understand the content that is there, we must first be ’poisoned with knowledge’, which we snake around in our mind to obtain, to be able to separate ourselves from the underlying psychic energy we are exposed to in our experience of what is behind the figure of Geb. We must overcome our instinctive identification with it, and come to terms with the unadulterated content of our impulses. In ancient Egypt, this duality between the primordial chaos and a world in psychic balance was held sacred. Our world was out of balance without our inner attention, ’to achieve Maat’. Something that has since been lost in our general consciousness, and which we have turned into mental suffering and illness in the world they left behind. But for the first time in human history, we are beginning to be able to distinguish between the underlying experiential content of our impressions and their concepts as our means of giving our inner experiences a form in themselves, as something separate from the psychic experience of them. That being said, it is not out of the question that this is exactly what our ancient traditional societies accomplished with their various forms of it. Like the Sami Sáivu. Because if we don’t, we turn our world into a world of our impulses. As if they remain misunderstood, they transform and become destructive.