Support for Christianity
 57. THE FIRST DAY OF CREATION
JESUS: ‘Is it not written: In the beginning God created the Heaven and the Earth. And the Earth was without form,
and void, and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
 And God said, let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness He called Night. And the evening and the morning were the first day.
 See, these are Moses’ words. If you were to take these in their natural sense you should have to at once see their ultimate absurdity.
 What of a truth is the Heaven and Earth of which Moses says all was created in the beginning? In man, Heaven is the spiritual and Earth the natural. This still is void and without form – as in your case. The waters are your deficient knowledge of all things, above which the Spirit of God moves indeed, but not yet within them.
 Since God at all times however sees the terrible darkness in your material world-depth, God says to you, as manifestly even now: “Let there be light.”
 It begins thereupon to dawn within your natures, and God indeed sees how good is the light upon your darkness, but it is yourselves who do not want to recognize it. For this reason therefore a division takes place within you, day and night verily are separated, and through the day within, you then recognize the former night of your hearts.
7] With man, his initial natural being is late evening and therefore night. Since God gives him light however, such light is to him a veritable sunrise, and out of man's evening and sunrise verily come man's first day of life.
 Therefore see, if Moses, who most certainly had been an initiate into all Egyptian science had intended in his scripture to indicate the coming into being of the first terrestrial day, then he would, with all his science and wisdom have noted that no day could ever emerge from evening and morning. Night proper surely always follows evening, and day comes only after the morning.
 What therefore lies between evening and morning is night. Only what lies between morning and evening is day.
 Had Moses said: “…and therefore out of morning and evening emerged the first day”, then you would have been entitled to take this in its natural sense, but for good reasons of correspondences he said exactly the reverse, and this signifies man's evening and night, which also is understandable since nobody has seen the highest wisdom in a child yet.
 When a child is born, its soul finds itself in utter darkness and therefore night. The child nevertheless grows, receiving all kinds of instruction, gaining all sorts of insights with that. And see, this is dusk comparable with evening.
 Indeed you say that it dawns also in the morning, and Moses therefore might have said: “And from dawn and an actually bright morning emerged the first day.”
 To this I say: indeed, had he availed himself of spiritual correspondences to tell mankind the crassest nonsense. But Moses knew that only evening corresponds to man’s terrestrial state. He knew that it was with man’s worldly-intellectual education exactly as it is with the gradually waning light of natural evening.
 The greater the pursuit of worldly things through men’s intellect, the feebler the pure divine light of love and spiritual life in their hearts. Therefore also Moses called such worldly light of men the evening.
 Only when God through His mercy kindles a small light of life in the heart, does man begin to understand the nothingness of all that he had previously acquired through the intellect – his spiritual evening, whereupon he starts to gradually see how the treasures of his evening light are as transitory as this light itself.
 The right light out of God however, kindled in the hearts of men is that morning which together with the preceding evening brings about the first true day within man.
 From this My present explanation however you must see what a vast difference there has to be between these two respective lights or rather cognitions, because all cognition from the worldly evening light is deceptive and transitory. Only Truth lasts forever and deception has in the end to come to naught.
58. THE SECOND DAY OF CREATION
BUT it can nevertheless happen that the divine light is poured out over the evening light in man's heart and be so
consumed or blended that it would in the end be no longer possible to know the natural light within man from the divine.
 God then made a divide between the two waters, which bespeaks the two cognitions with which I have now adequately acquainted you, and He thus divided the two waters.
 The division itself however is the actual Heaven within man's heart expressing itself in true and living faith and not ever in a void, intellectual musing.
 For this reason also I call him who has the mightiest and most undoubting faith a rock, which I place as a new divide between Heaven and Hell, and this fortification, no powers of darkness shall overcome forever.
 When this fortification is placed within man and his faith waxes ever mightier, then through such faith the nothingness of natural cognition becomes steadily more apparent. Natural cognition then moves to subordinate itself to the dominance of faith, and with that, out of man’s evening and the steadily brightening morning, there arises the other and by far brighter day.
 In this second day condition man already recognizes that which alone must maintain itself as ultimate truth forever, but proper order nevertheless still is lacking within him. Man still continually blends the natural with the purely spiritual, often spiritualizing nature too much and therefore seeing the material also with the spirit, therefore not yet being decidedly on the side of the right deed.
 He resembles a world of water which indeed is surrounded on all sides with lucent air – not being clear however about whether his water-world came forth from the translucent air surrounding it or the latter proceeding from the water world, i.e. he is not sure within himself yet whether his spiritual cognition developed from his natural one, or whether the latter secretly came out of a possibly secretly pre-existent and secretly active spiritual cognition in man. Or to put it more plainly still, he does not know whether faith proceeds from knowledge or the latter from the former, and what the difference is between them.
 In short, he cannot work out whether the chicken was before the egg and the seed before the tree.
 God then comes once again to help man along, provided man has done what he could from the strength loaned to him and therefore his, on this second day of his spiritual education. And this additional help consists in the provision of more abundant light, which then like the sun in spring, not just by greater light intensity but the warmth affected with this, starts to fertilize all the seeds laid in man's heart.
 This warmth however is called love, and spiritually constitutes the soil within which the seed starts sprouting and thrusting out its roots.
 And see, this is what is written in Moses, that God said: “Let the waters be gathered together in certain separate places, so that the dry and firm land can be seen, from which alone the seeds can grow into living and enlivening fruit.”
 And it says: “…and God called the dry land Earth, and the water, now gathered at certain places, the seas”.
 Then the question is: for whose benefit did God call it so? For Himself verily He would not have needed it, since it surely would sound somewhat divisive to attribute to the highest wisdom in God His special pleasure in succeeding with the naming of the dry land as ‘Earth’ and the gathered waters as ‘seas’.
 Yet God surely could not do the naming of the dry land and the gathered waters for anyone's benefit, since there was no being besides Himself in this creation period to understand Him.
 Such saying of Moses therefore cannot possibly have a material but only a spiritual sense, having only a potentially retrospective spiritual sense in relation to the erstwhile creation of the worlds – i.e. from the spiritual to the material – this being capable of comprehension only by the wisdom of angels. But the way it stands, it has a purely spiritual sense and indicates how initially the individual and society at large develop in time and periods from their necessary original natural state to the gradually purer spiritual.
 Man therefore is being sorted out even in his natural state. The cognitions have their place – that is man’s sea, and the love emerging from the cognitions as a soil capable of carrying fruit, washed all around by the totality of rightful cognitions, steadily renewed in its strength for the bringing forth of all kinds of select fruits ever more abundantly.’
59. THE THIRD DAY OF CREATION
THEN man’s cognitions therefore surround man from all sides and are progressively lit up and warmed by the
love-flame which they had fed, then man correspondingly grows in strength and the capacity to act.
 In this state God again comes to man – in Spirit of course, and as love eternal speaks to man’s love in his heart: “Let the Earth bring forth vegetation, the herb yielding seed, and the fruit tree yielding fruit after its kind, whose seed is in itself, upon the Earth.”
 Upon such Commandment from God in the heart, man gains a firm will, strength and confidence and goes into action.
 And see, his right cognitions take off like rain-laden clouds above the ordered sea and move over the dry land, moistening and fructifying it. And the Earth begins to turn green, bringing forth all kinds of grass and herbs with seed, and all kinds of fruit trees and bushes and seeds, yielding fruit, i.e., that which the right intellect, translucent with heavenly wisdom now regards as fully good and true, then also desired at once by the love in man’s heart.
 Because just as the seed laid in the Earth soon sprouts, bringing forth manifold fruit, just so is the effect of the right cognitions if laid in the life-giving soil of the heart.
 The seed however acts in the manner of awakening the love-force dormant in the soil, and this then gathers increasingly around the seed-grain, effecting the unfolding of the latter to growth, yielding fruit. In short, the right cognition moves to action only in the heart, and from the action all kinds of works emerge. And it is of this that, out of deep wisdom, Moses speaks in Genesis, and that as already rendered verbatim, from chapter 1, verses 11 and 12.
 Man’s former evening, raised to proper cognition through the light, thus leads to action, which must be followed by works. And this is the third day in the heart's development and that of the whole man in man, who is the spiritual man around whom everything revolves, on whose account Moses and all the prophets of God came to this world, just as I Myself now. I think that this subject is now clear enough for you?’
 Says one of the Pharisees: ‘Exalted and wisest friend and master, I for my part underwrite every one of your words, addressed to all of us, since they are totally true and must be so. But move to Jerusalem and explain Genesis to the Temple in this way, and you shall be stoned together with all your following, unless you defend yourself with your evidently divine power. But should you encounter the Temple servants with this might, then they are judged at once and it may differ very little from annihilating them with lightning and fire from Heaven in then first place.
 As said, it would in any case be a most daring task, in spite of such truly all-wise and penetrating explanation of the first 3 days of creation, as described in Genesis, being quite straightforward and without a word of self-contradiction. But now comes the fourth day, on which according to the text, God evidently created sun, moon and stars. How can you explain this differently? To all intents and purposes sun, moon and stars are with us and no man knows a beginning to these large and small lights on the firmament other than what one reads in Genesis.
 Now the question is: where is the key to the correspondence by which this fourth day relates exclusively to man?’
 I said: ‘My friend, have you not often heard and experienced it yourself that there are far-sighted and short-sighted as well as half and totally blind people, and those blind as bats, in the eye of the flesh? The far-sighted see well at a distance but badly at close range. The short-sighted on the other hand see well in the vicinity but badly at a distance. With the half-blind it is half night and half
day, i.e. they indeed see objects quite well with one eye, but because the other eye is blind it is self-evident that such seers can only see everything at half light. The fully blind no longer see any object, neither during the day nor at night, although there is a feeble glimmer during the day so that they can tell day from night. Those blind as bats do not have a glimmer and can no longer distinguish day from night.
 See, just as men are so diversely constituted in their fleshvision, just so but much more markedly diverse are they constituted in their spiritual sight. And even you yourself have a strong visual defect and much more strongly in your soul-sight than in the eye of the flesh. Verily I say unto you: the shortsightedness of your soul is extraordinary.’
60. THE FOURTH DAY OF CREATION
WHICH way do you read Genesis? Is it not written thus: “And God said, let there be lights in the firmament of the
Heaven to divide the day from the night. And let them be for signs and for seasons, and for days, and years. And let them be for lights in the firmament of the Heaven to give light upon the Earth. And it was so. And God made 2 great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also. And God set them in the firmament of the Heaven to give light upon the Earth, and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good. And the evening and the morning were the fourth day”.
 See, this is what it says about the creation of the fourth day, which according to Genesis causes the fourth day.
 If you illumine this matter a little with even your intellectual power then the crassest nonsense must strike your eyes at first glance, if you take the wording as its meaning.
 According to Genesis, God created the light already on the first day. And out of the evening and morning became the first day. Tell Me, what kind of light was this that adequately effected day and night for 3 days? On the fourth day God again said: ‘Let there be lights in Heaven’. The question is: what kind of lights that should divide day and night? Did not the light created on the first day affect this for 3 days? Why on the fourth day more lights for the same effect? On top of that there is talk of only ‘lights’, but not the slightest mention of a moon and sun. These lights furthermore also affect signs. What signs? Finally seasons. Which ones? And days and years. What days and years? Is night nothing? Does not night count the same as day?
 And on top of that the Earth is spherical and always has day on one side and night on the other. According to the revolving of the Earth from evening to morning (west to east) around its own axis, there will always be day where the lands find themselves in the sun, or more precisely, where the steady turning of the Earth pushes the Earth under the sun as it were.
 If therefore indisputably the natural day of the Earth is brought about by its peculiar movement, where the sun does nothing other than shine at one point, effecting day through its light wherever its light penetrates, and therefore cannot and does not want to rule the day thereby. The question is: how should Moses have meant sun
and moon by his lights? And had he meant the natural sun and the natural moon, then for greater clarification of his revelation to mankind he would have named these two lights, since all men in Moses’ time already were able to name these two spheres.
 Besides this, Moses speaks of a firmament in Heaven which in the natural outer space exists nowhere in actuality, in that sun, moon and all stars as well as this Earth float freely in the ether, restricted nowhere, maintained in their purposeful position through the law laid within them, having free movement without attachment to any heavenly firmament.
 Because there is only one firmament in infinite and free space, and this is the will of God, through which the former is filled with an unchangeable law throughout.
 If that which to your eyes appears as an immensely spread-out blue vault, with the sun, moon and stars somehow fastened to same, how could they move and in the case of the familiar planets, continually change their positions?
 The other stars, which you call fixed, appear of course as if attached to some kind of firmament, but this is not so. They only are removed so far from the Earth and their tracks so extended that often they hardly cover these in several hundreds of thousand years, and for this reason their movements are not perceived throughout even a hundred human life-times. And that is the reason they appear to you as all but fixed. But in reality it is otherwise and there is to be found no so-called firmament throughout infinite space.
 The firmament which Moses means is the firm will within the divine order, gone forth from the right understanding and love, which is the blessed soil of life. Since such will can however only go forth from the fertile fullness of the true divine love in man's heart, just as this goes forth from the heavenly light which God had poured out in man when dividing the latter’s inner darkness into evening and morning, just so the Heaven within man is this right love and the right insight and the right intellect, which manifest as a living faith. And the firm will within the divine order is the firmament of Heaven in man. And into such firmament – if this is in accordance with the love-will of God and the right order – God puts now lights out of the Heaven of Heavens, which is the right Father love in God’s heart. And the lights then light up the will, raising it to the insight of the angels of the Heaven of Heavens, and therewith raise the created man to the uncreated one, who had transformed himself, as a child of God, through his own free will within the divine order.
61. CONTINUATION OF THE FOURTH DAY OF CREATION
FOR as long as man is a creature he is temporal, transitory and cannot endure, because every man in his natural state is merely a suitable vessel within which a man proper can develop through God’s constant participation.
 Once the outer vessel has reached the right degree of development, to which end God has provided same with all essential parts and properties over abundantly, He then awakens or rather develops His uncreated eternal Spirit within man’s heart, and this Spirit in its effect is what Moses understands and wishes to be understood by the 2 great lights which God put in the firmament, the way it also was understood, and never otherwise, by all patriarchs and prophets.
 This eternal, uncreated, eternally live light in the heavenly firmament of man only then is the really true ruler of the actual day within man, teaching the former vessel to fully transform itself into its uncreated divine being and to therewith make the entire man into a true child of God.
 Every created man however has a living soul, which indeed also is a spirit, with the necessary capacity to know the good and the true, and the evil and the false, acquiring the good and true and banishing the evil and false from itself. Nevertheless it is not an uncreated but created spirit, and as such can never by itself gain the childhood of God.
 If however it has in all humility and modesty of heart and from the free will implanted by God, accepted the good and true in accordance with the law given it, then such humble, modest and obedient will has, to put it bluntly, become a heavenly firmament, because it has developed itself in accordance with the celestial placed within it, becoming then fully capable of assuming the uncreated divine nature.
 The purely divine or uncreated Spirit of God now placed permanently into such celestial firmament is the great light. Man’s soul however which is transformed to an almost equally great light through the great light is the smaller and lesser light, which however like the uncreated great light is placed in the same celestial firmament and transformed to a co-uncreated light, without losing any of its natural nature but instead gaining endlessly in a fully purified spiritual sense. Because by itself man’s soul could never see God in His purest divine nature, and the purest uncreated Spirit of God conversely could not see the natural, because for Him nothing material-natural exists. But through the above mentioned complete conjunction of the purest Spirit with the soul the latter can now see God in His arch-spiritual purest being through the new spirit that he received, and the spirit
can then see the natural through the soul.
 This Moses is saying, that a great light is to rule the day and the lesser light the night, to determine the signs, i.e. to determine out of all wisdom the basis for every appearance and all created things, therefore also determine the times, days and years, which is to say: to recognize God’s wisdom, love and grace in all phenomena.
 The stars which Moses also mentions are the countless useful cognitions - every individual thing, which latter of course all flow from the main cognition, and are therefore placed in the same heavenly firmament as the two main lights.
 And see, this at last is the fourth day of creation of which Moses speaks in Genesis, which nevertheless, as with the former three, has gone forth from the same evening and morning in man.
62. THE FIFTH AND SIXTH DAY OF CREATION
SO that you would not in this connection ask Me further as to what to make of the fifth and sixth day of creation, I tell you briefly that the ensuing creation of the animal world in aggregate, and lastly man himself signify nothing other than the coming alive in full and realization of all that man harbors in his natural part.
 His sea and all his waters come alive and man becomes aware of and glimpses within his now pure divine, uncreated light the countless and manifold fullness of the creative ideas and forms, and in this way becomes cognizant of his purely divine origin. And through the telling of the creation of the first human pair is signified the perfected humanization or inheritance of the complete childhood of God.
 Of course you are now secretly asking within your heart: yes indeed, all this is quite good, wise and glorious, and nobody can doubt in the least the fullness of the truth: how then did this Earth, which surely could not have been present like this from all eternity, arise? How was it overgrown with grasses, herbs, bushes and trees of every kind? How and when did all the animals come into being?
 And how did man become an inhabitant of this Earth? Was it really just one human pair that was created, as in Genesis, or were men of diverse color, form and character set down on this Earth simultaneously?
 To such not altogether unreasonable question I can only say as I said before, namely: if you are imbued with the wisdom of angels, then you shall in a retrospective sense be able to trace also the entire natural creation from the purely spiritual sense in which Moses speaks in Genesis, and shall discover that the natural creation in correspondingly extended periods of course arose almost exactly in the same order told in Genesis – with the emergence of the first human pair falling roughly into the same period and their test and propagation ultimately, but for a few exceptions, hidden in corresponding images, following in that very order told in the unfolding Genesis text.
 But as said, in the absence of angelic wisdom you shall not discover this, were you to possess the wisdom of all the wise of the Earth, who also had already exchanged the most diverse views and opinions on this subject.
 But in this world, such knowledge is of no particular use to anyone in any case, since man rarely improves much in his heart through great knowledge, but rather worsens that much more usually. Because not seldom the erudite becomes proud and haughty, looking down from his imagined height upon his brethren with scorn, like a vulture upon sparrows and other small birds, as if these existed only for his catching and devouring of their
 Seek ye therefore the Kingdom of God and its righteousness in your heart before everything else, troubling yourselves little about anything else, because all these other things together with the wisdom of angels can be given you overnight. I trust that you have now fully understood Me?’ (GGJ Book 2, chap. 62)
61. THE CREATION OF HEAVEN AND EARTH
 Cyrenius nevertheless ask Me for continuation of the Genesis Interpretation by correspondences.
 And I say: “Friend, what I started I shall also finish, but see to it that you are able to grasp it just now, and before time. Because in order to grasp Moses’ Genesis properly, one has to be well
initiated into man’s nature, which is just as hard to achieve as the right and full knowledge of God.
 Wherefore I should first have to go into man’s detailed material, psychological (soul) and spiritual structure from fiber to fiber, and finally show how the psychological (soul) first develops form the spiritual and the material from the psychological, and by what countless correspondences, which relate to the countless shades of light as well as lightlessness.
 From this you can see that this is not as easy and quick as you expect, but I shall nevertheless tell you as much as you can bear initially and in proportion to your soul-experience and preschooling. And so hearken!
 When Moses says: ‘In the beginning God created Heaven and Earth’ then Moses does not by any means want this to be understood as applying to the visible sky and the visible, material
Earth; for as a true sage this did not occur to him, in that he only had in his lucid mind the fullest inner truth always. But this deeper wisdom he clothed in corresponding images, just as for a
testimony he had to veil his shining face threefold before the people.
 By Heaven however, which Moses indicates as having been created first is meant that God has placed the intelligence ability, once and already during that time, outside of His most eternal, spiritually most purified centre, as it were out of Himself but as said, only the intelligence ability. This is akin to a mirror which also in the darkest night has the ability to reflect external objects in it, or rather to collect them faithfully and true upon its smoothest surface and reproduce them. However in the deepest night and hence complete absence of objects, the mirror is obviously a completely useless item!
 Hence Moses, straight after the externalization of heaven, or the intelligence ability outside of God’s life-centre, speaks of a so to- say simultaneous creation of the Earth. Who and what is this Mosaic Earth? You shall say: well, the one carrying us. Oh, greatly mistaken, My beloved!
 Behold, by ‘Earth’ Moses meant only the assimilative and attraction abilities of the among each other related, externalized intelligences, which is almost the same what the worldly-wise Egyptians and Greeks called association of ideas (connection of thoughts), where out of related concepts and ideas ultimately a truth-filled sentence has to emerge.
 If however the relatedness and mutual attraction was already incorporated within the intelligence abilities externalized by God, then the third conclusion automatically follows, that the kindred attracted and seized each other in actuality; for which deeply spiritual process Moses obviously could not have chosen a more appropriate image than that of the material Earth, which in actuality is nothing else but a conglomerate of many in itself related substantial particles with the ability to attract one another.
 But “darkness was upon the face of the deep” says Moses, furthermore. Did Moses really want to indicate the lightlessness upon the newly created Earth? I say unto you that not even in his very first most foolish beginnings would the wise Moses have dreamt of such! For Moses was a deep initiate into world nature, and too well initiated into deepest Egyptian wisdom and science to not know that the Earth, an offspring of the Central sun is at least a billion times a billion Earth years younger than the mother sun and could not have been in darkness at earth’s coming into being; Moses rather indicating therewith, again through imagery, that the abilities of intelligence and attracting relationship of the intelligence was not yet any kind of cognition, understanding or self-consciousness, all of which is identical to the concept of “light”; but that it must result in the contrary, until they seize each other, then pressurizing and rubbing each other and, as it were fighting each other.
 Have you ever noticed what takes place when stones or wood are vigorously rubbed against each other? Behold, fire and light emerge! And behold, this is the light that Moses lets come into
being in the beginning.
62. EARTH AND LIGHT
 (The Lord:) “What is meant by light we now know; but before that it also says that the Earth was desolate and void! That’s a certainty, because with merely the capacity for being filled or even a perceived need for being filled, no vessel has yet been filled. For as long as there are no contents the vessel is desolate and void.
 Such was also the case with the primordial creation. There were indeed a countless number of thoughts and ideas placed throughout all spaces of infinity by God’s almighty will of His love and wisdom which thoughts and ideas we previously referred to as the individual, mirror-like abilities of intelligence, and that because each individual thought is as it were a reflection within the head of that which is constantly produced by the always active heart in itself.
 But just as a thought or idea in itself is like an empty vessel, or a mirror in a dark cellar, just so is the entire association of ideas still desolate and void. However, as there is yet no activity of the intelligence abilities among themselves, but only the potential ability for being and action is present, it therefore follows, as already mentioned, that everything is still cold, fire- and lightless.
 All these still inactive and motionless thoughts and ideas of divine wisdom are also extremely well compared to ‘water’, in which also countless specific elements are mixed together, from which however, finally all body-world takes its extreme diverse being.
 But all the great thoughts and ideas developed therefrom within the wisdom of God, and may they have been ever so true, could nevertheless not have obtained reality, just as little as the ideas of some worldly sage, had he been lacking the means for their realization. Should any reality be capable of following the thoughts and ideas, then the relevant means and therewith a real activity of the thoughts and ideas acting upon them from within and without must be derived from some high power and authority.
 If therefore some person has connected thoughts to ideas, wanting to see them realized, then he must, apart from loving the necessary materials, generate a mighty love towards them. But of
such love his thoughts and ideas incubate as the chicks from a hen. Therewith the thoughts and resulting concepts become steadily more concrete ideas. And behold, such love is then that very Spirit of God within God Himself which according to Moses moved upon the waters, which itself bespeaks nothing other than the as yet formless and creatureless, endless mass of God’s thoughts and ideas.
 Enlivened by this spirit the thoughts of God started to connect to become great ideas and one thought pushed another and one idea another. And behold, then according to divine order the ‘Let there be light! And there was light!’ happened just like by itself. And as such also the natural great act of creation from the primordial beginning is explained as by itself and together with it finally also mainly the development process of the soul and spirit of a new born child until an old man and of the first human of the earth until our time and so on until the end of this world in everything!
 Then there occurs a phrase in Moses that would make it appear as if only after the fiery love-action of the Spirit, resulting in light, does God begin to realize that the light is good; but this is not so by far, but only testimony to the eternal and endless wisdom of God, according to which this light is a truly free spirit life-light, generated out of itself by the action of God’s thoughts and ideas according to the order of wisdom, whereby in this manner the thoughts and ideas externalized by God, can continue to develop like by themselves according to their own intelligence as independent beings, naturally under the unavoidable constant influence of God. That is to be understood by this Moses’ supplement, and not that God only then gained the implicit insight that the light was something good!
63. SEPARATION OF LIGHT FROM DARKNESS
 (The Lord:) “But now follows something that is substantially
harder to grasp than the foregoing. For it says furthermore: ‘And
God divided the light from the darkness; and God called the light
day, and the darkness He called night’. This thing becomes more
comprehensible however if, for Moses’ more general concepts,
you substitute the correspondingly more pertinent, independent life
as they day, and death as the night, or freedom for day and
judgment for night, or independence for day and bondage for night.
Or, self-conscious love-life of the divine Spirit within the new
creature for day, and the as yet non-animated thou thoughts and
ideas of God for night.
 However, this kind of order you again shall find also in every plant, where you right up to the tendril of the fruit find nothing but night and gnawing death, where the spirit of God still hovers above the water of dark deep, for the sake of the pre-developmental stage of the life-carrying matter. Once the foundation sufficiently firms up for the wheat-stalk of creation to have its final ring tied underneath the ear, enabling the actual spirit-life as truly independent to begin seize, feel and to comprehend itself in lucid self-consciousness, there certainly is occurring a division or rather separation of the light from the darkness, a liberated life from life under judgment, or, actually an indestructible life destroyable judged life, which equals death under the general all embracing concept ‘night’.
 And furthermore it says: ’and from evening and morning became the first day’. What is here the evening and what the morning? The evening here is the state when the pre-conditions for the eventual reception of the love-life out of God begins to consolidate and mutually seize itself through influence of the almighty will of God, akin to the individual thoughts and concepts into an idea. Once these have consolidated right up to the last ring under the ear of the fruit, the function of evening is accomplished and the free and independent action towards the fruit’s selfdevelopment begins. But just as man calls the transition from night to day ‘morning’, in the same manner correspondingly was the transition from the preceding condition of a judged creature towards the free, independent one named ‘morning’. And behold, here Moses by no means committed a logical error, when he allowed the first and all subsequent days to arise from evening and from morning!
 The reason that Moses lets arise six such days from evening and morning is, because by careful observation and study everything goes from its primordial beginning to perfection as that
what it is, precisely along the way of one and the same divine order of six periods, until for the time being it reaches perfection in that what it is supposed to be, just like the full-ripe wheatear on the dead stalk.
 From the casting of the seed into the soil to germination: day one. From there to the formation of the stalk and suction and protective foliage: day two. From there to the formation of the last ring immediately beneath the base for ear-development: day three. From there, the formation and structuring of the pod-like vessels, akin to the bridal chambers for generation of the free, independent life, with which the flowering stage also is to be counted: day four. From there, the dropping of the flower, then the rise of the actual already life-carrying fruit and its free activity, although still tied to the preceding, un-free stages, from which a part of the sustenance
for forming the skins is taken, although from there on the main nutrients are taken from the heavens of light and true life-heat -, up to the full development of the fruit: day five, and finally the complete separation of the fruit ripened in the hull, whereupon the kernel already completely on its own and now already perfectly independent, demands for its fullest consolidation the pure
nourishment of the heavens, accepting same and therewith sustaining itself for the freest, eternally indestructible life: day six.
 On the seventh day rest takes over and this is the state of the now completed, full-ripest and for eternity existing life, consolidated from the previous states, equipped with the full godlikeness.”
64. THE ULTIMATE AIM OF THE CREATION IN AGGREGATE
 (The Lord:) “If you ponder at some depth what I have said unto you with greater maturity than the average man of today, then you shall find and understand, even if not at the profoundest level, that with his story of Creation, Moses, with his most fitting imagery, truthfully and in the order of eternal wisdom only meant the corresponding origin and onward development of all things, from their primordial beginning to their most supreme perfection.
 He who does not interpret Moses in this way had better not read him at all; for reading and understanding him literally in distorted fashion, he, with just some modest thinking about it, in the end get completely crazy, becoming incensed with Moses’ illogical foolishness and ultimately also about the wanton foolishness of all who, with sword and fire, impose upon mankind such illogical and most foolish doctrine, purportedly even inspired by God’s Spirit, regardless of it seeming crudest foolishness even to themselves.
 But he who reads Moses with the foregoing and correct interpretation, shall find Moses a most true prophet of not only the most all-embracing wisdom, but also most profoundly saturated
with God’s Spirit, who had the broadest capacity, paired with the firmest will to impart to all mankind a knowledge of profoundest depth about God and all created things, in the way that he himself received it in his gigantic spirit from the Spirit of God Himself.
 And thus the suns originated for themselves, the earths for themselves, and each singleness on the suns and earths for themselves, and also in their general connection. And as such man
originated in the narrowest sense for himself and also in general, because the whole of creation in all its generalness completely resembles and corresponds with a human, and because every
singleness, from the largest to the smallest, of the whole spiritual and material creation also corresponds and must corresponds with a human, because man is the actual reason and final goal of the whole of creation. He is the final product to be won by all the efforts of God.
 And since man is that which God desired him to be and also achieved through all the pre-creations to which you stand here as incontrovertible testimony, everything in the heavens as well as the celestial spheres also corresponds to man, as Moses also indicated in his history of creation, and as also other tutors of mankind have done, although in a more veiled fashion. But ponder everything now, and you shall see that all is so, and cannot possibly be otherwise! But you Cyrenius tell Me whether you are now happy with Moses!” (GGJ Book 5, chap. 61-64)
 Say I: “Dearest friend, for this I have actually given you quite a clue, by presenting the effect of poverty upon people and nations; but it cannot be disputed nevertheless that Moses’ Creation story, when applied literally to the natural world, would be the most obvious crassest nonsense for any man moderately familiar with nature’s ways and therefore having to declare the good Moses as a first class fool.
 But he who takes the further course of Moses’ books somewhat more seriously than some of the Greek poet Alsop’s fables, must discern that Moses’ with his language of correspondence concerns only first man’s primeval development upon Earth, and hence not at all the story of the Earth’s and Heaven’ creation with all the creatures upon and in the Earth; hence concerning itself in the first instance and almost exclusively with man’s first primeval emotional and intellectual development; wherefore he also at once interpolates human history with it.
 The story indeed can have been only the sequence of intelligent human development and not a mute created nature, which has remained constantly the same right up to this time, and shall also remain so till the end of all time.
 Such is the case also with the Indian Books, in which first the creation of the pure spirits and later the fall of same is treated of, under the heading ’The wars of Jehovah’, only then passing to the creation of the material world and the animals and finally mankind.
 All this is to be taken only spiritually, and explained mainly in terms of man’s moral development.
 Whoever is guided by the spirit and is familiar with the correspondence between the material- and spirit world, to him it is then also possible to discern how the material world has gone forth
from the spirit world, and how finally the suns and planets and satellites and all the creatures upon them came into being.
 But that is not so easy, because it means having to be fully awake in the spirit. For only the arch-primeval witness to all becoming and existence can light up yonder labyrinths for you, behind which no mortal eye has penetrated till now.
 However, beyond everything, that the age of the human race in completion, like it is today, still agrees with the calculations of Moses, also according to matter and time, you can be fully sure of.
 There certainly were upon Earth, long before Adam a genus of strong animals which, if not in shape but much more by instinct-like, nevertheless very sharp intelligence, resembled the mind of the subsequent human species. Today’s elephant, although physically much more imperfect, is a variant thereof.
 These large animals also already cultivated the Earth and therefore were forerunners to man. The Earth was inhabited by them many millions of years before man.
 Through these large animals, the Earth’s stony ground first had to be softened and made fertile for precious fruits and animals, until it became capable of bringing forth man’s sensitive nature, in accordance with Gods plan of eternal divine order, as laid into preincarnate nature souls, already living freely within the Earth atmosphere.
 After the Earth’s ground was fully prepared, only then a most powerful soul was called from its free atmospheric nature to form a body for itself from the richest loam, according to the archprimordial form of God indwelling the soul. And the first, most mature and powerful soul did so, as urged from within by divine power; and the first soul so-to-say entered a powerful body wellorganized by herself, enabling her to fully behold all the material world and the many creatures that were before her.
 But the large animal race, together with its precursory creation, had long since for the greater part already disappeared
from the Earth, when the first man in his godly majesty greeted the wide Earth. Notwithstanding this, remnants of these preinhabitants shall still be found in all periods upon and in the Earth,
although mankind shall not know what to make of them.
 The wise man nevertheless shall thereby be lead to the conclusion that the Earth is older than the short time indicated by Moses, for which reason Moses shall fall into disfavor for a time. But other wise man shall be awakened by Me, through whom Moses shall then be set in his fullest light, and from thereon it shall not take long for the full kingdom of God to seize hold upon Earth, and death shall forever disappear from a renewed Earth. Before then however much trouble shall yet come over the Earth.
(GGJ Book 5, chap. 57)
 (Mathael) “Look, what you call God, I call the living water; but the water does not recognize the life in it. But when it is brought to the boil through the powerful love which equals the heavy pressure against the centre of its being, the spirit of life rises in its freedom over the once arresting water, and you see here the spirit of God floating over the waters, as Moses describes. And the spirit recognizes itself and the water, and knows that it has been the same as the water since eternity; and this eternal recognition is understood under the phrase “Let there be light!”
 But your spirit, friend, will also float over your boiling water of life, then you will also begin to recognize your life and the life of God in you.
 You see, all existence must begin to be, it must have a beginning, otherwise it can never exist! If a self-recognising life never had had a beginning it would never be there; but because
it began it has been there for a long time, as we are also here because we once have begun to be what we now are.
 But we were here before this existence, like the undeveloped cold spirits in the cold, still water; and the highest life power in God has a double existence, firstly a mute existence and next an inner active beginning free seeing through and through itself!
 Thus Moses says: In the beginning God created Heaven and Earth, and the Earth was void and empty and dark in its depths. Who or what is then the Heaven and what or who is the Earth?
Do you mean this Earth which now bears you, or the Heaven which gives you air and light? Oh, how far you would be from the truth! Where was this Earth then, and the Heaven?
 You see, it is only dimly pointed to, how the eternal life power of God in its existence began to investigate and to recognize! And there ‘Heaven’ represents the self-recognising wisdom of its Self; but in the loving concentration of its centre which is meant by Earth, it was still dark and void and empty, without a deeper recognition of the own Self.
 But the centre became hotter and hotter, the more the outer self-consciousness began to press on it. And the centre became red hot and out of the boiling life water emerged the steam (spirit), floated now freely over the water of the mute and calm eternal being and recognized itself through and through; and this recognition is then the light which, as Moses says: God lets be
right after the creation of Heaven and Earth.
 Only from then on God like a spoken word becomes the ‘Word’ Himself, and this word ‘Let there be light’ is a free will which becomes aware of itself thoroughly, a being in the being, a word in the word, an all now in everything!
 And only from then on the original source of all life begins to emerge, having discovered itself most thoroughly from out of the free will. – Now do you have an idea yet?” (GGJ BOOK 6, chap. 14)
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