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The Lord explains:  “Moses is by no means concerned only with the history of creation as regards earth and heaven and the created beings, but almost exclusively with the initial shaping of man’s heart and reasoning power, wherefore he connects it with the history of mankind. […]
 Whoever knows about the correspondence between the material world and that of the spirits can learn from this how the material world originated from the spirit world or how and from where the suns and finally, the planets and all life on them came into existence.
 But this is not quite so easy, for one must be spiritually fully awakened to comprehend all this.” (GGJ II, chap. 215)
Meaning of the metaphor of the creation of heaven and earth
The Lord resuming His explanations of the Genesys of Moses, emphasizes that in order to fully comprehend Moses, “one must have a good knowledge of the whole nature of man and full cognition of God”
 By “Heaven”, which Moses cites as first created, is to be understood the intelectual power, set by God outside of His eternal spiritual center. This is like a mirror which has the capacity to receive and reflect external objects. […]
 By “Earth” Moses means the power of adaptation and attraction of the related set out intelligences, in a similar way that a sentence full of truth emerges from related concepts and ideas.
 Therefore, it is a profoundly spiritual act for which Moses used this metaphor of the material earth and, thus, an accumulation of all related substance particles attracting each other.” (GGJ II, chap. 219)
Meaning of the creation metaphor “And there was light”
“It was not until the mentioned intelligences began to seize one another, to press, rub and so-to speak fight each other, that the light “which Moses says was in the beginning” could appear.
 The as yet inactive and still thoughts and ideas of divine wisdom are by Moses very aptly likened to the water, in which also numerous specific elements are mixed and from which the physical world derives its highly varied existence. […]
 Animated by the Spirit – which is at the same time the love of God - , God’s thoughts began to combine into great ideas and, thus, there happens spontaneously in the divine creation the “Let there be light” and “There was light.”. Analogous to this natural act of creation from a primal beginning runs the spiritual process of development from the newly born infant to the old man and from the first human being of the earth to the end of this world at some future time.” (GGJ II, chap. 220)
Meaning of the creation metaphor: Out of evening and morning came the first day. The six days of creation.
In order for us to understand the word about the separation of light from darkness, the Lord gives the correspondences of life and death, freedom and judgement, self-determination and coercion.
 And further: “The evening and the morning were the first day.” By “evening” is here meant that condition, in which the predisposing factors leading to the final taking up of the divine life of love begin to seize each other. And just as men call this transition from night to day the morning, correspondingly the transition from the unfree condition of the created being to that which is self-determined and free was called.
 The six days, which according to Moses come into existence out of evening and morning, correspond to the six periods through which each thing has to pass from its initial beginning to its completion as that which it is until it stands perfected like a fully ripened ear of corn on the stalk.
 The rest of the seventh day is the condition of the life consolidated from the previous stages and now, endowed with full God-likeness, destined to last for eternity.” (GGJ II, chp. 221)
Meaning of the separation of light from darkness: The fall of the spirits and the fall of Adam
The fall of the primal spirits or of the free and animated ideas of God in infinite space is the great separation of which Moses says: “God separated light from darkness!,” which as previously shown , resulting in the spreading out through infinite space of the material creation. While thus, through the so-called “fall of the spirits” a necessary and coerced separation took place, with the “fall of Adam” it is a question of a free act committed by the first man incarnate, endowed with free will in his whole soul-sphere. He was no longer subject to the command of coercion, but in the order of being allowed under “you shall” and “you shall not” to exercise his own free will which is given to man so that he can consolidate himself through his own actions. As Adam out of disobedience did not take the shortest and truest road shown to him to his destination, this dissobedience of necessity took him on a great detour, by which the goal can only be reached much more laboriously and so much later.
 Without this “fall of Adam” mankind, or rather the complete soul of man, would not have ended up with the very hard, heavy and weak physical body, which is now encumbered with so many infirmities and shortcomings.[…]
 For whenever the soul knowingly disregards and transgresses a law, it robs itself on the one hand of the progress towards its own consolidation, possible through observing it, and on the other hand causes a rupture in its nature, comparable to a wound which can hardly be expected to heal. A scar remains which painfully contracts the vessels and the circulation of the vital juices, diverting the soul which endeavours to get rid of it from its real task in the development and strengthening of the spirit within it.
(The Lord:) “And behold, this scar is called ‘world’ ![…]
 The more the soul tries to get rid of the scar, the more hardened it will become and the greater the anxiety of the soul which, in the end, through the ever-increasing concern with this old scar completely merges with the same. And behold, this is the so-called ‘original sin’.” (GGJ II, chap. 224)
What has once been incorporated into the organic make-up of the soul can remain with it for thousands of years, as is shown for instance by the typical external racial characteristics. Thus, the scar caused by the “original sin” disfigures the souls very much, as this characteristic of the original ancestor, down through all his descendants, is during the act of begetting imprinted into the vital seminal fluid, and this could afterwards not be blotted out by natural means.
(The Lord:)  “But now I Myself have come down to this earth in order to eradicate this old, ugly scar.
 This will be done through the many wounds which will be inflicted to My flesh.” […]
 Nevertheless, man has always to blame himself if something in his own nature deteriorates, just as he is at fault if a harvest is worse than generally expected, for where the weather is concerned not everything is up to the will of God, but many a thing also up to man.” (GGJ II, chap. 225)
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