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Notwithstanding this, we read in Genesis in the Old Testament that the lifetime of creation is but six thousand years. This has an inner meaning and significance; it is not to be taken literally. For instance it is said in the Old Testament that certain things were created in the first day. The narrative shows that at that time the sun was not yet created. How could we conceive of a day if no sun existed in the heavens; for the day depends upon the light of the sun? Inasmuch as the sun had not been made, how could the first day be realized? Therefore these statements have significances other than literal. (108:1) To be brief; our purpose is to show that the divine sovereignty, the Kingdom of God, is an ancient sovereignty; that it is not an accidental sovereignty; just as a kingdom presupposes the existence of subjects, of an army, of a country; for otherwise the state of dominion, authority and kingdom cannot be conceived of. Therefore if we should imagine that the creation is accidental we would be forced to admit that the creator is accidental whereas the divine bounty is ever flowing and the rays of the Sun of Truth are continuously shining. No cessation is possible to the divine bounty, just as no cessation is possible to the rays of the sun. This is clear and obvious. (108:2) Thus there have been many holy Manifestations of God. One thousand years ago, two hundred thousand years ago, one million years ago the bounty of God was flowing, the radiance of God was shining, the dominion of God was existing. (108:3) Why do these holy Manifestations of God appear? What is the wisdom and purpose of their coming? What is the outcome of their mission? It is evident that human personality appears in two aspects, -- the image or likeness of God and the aspect of Satan. The human reality stands between these two,-- the divine and the satanic. It is manifest that beyond this material body, man is endowed with another reality which is the world of exemplars constituting the heavenly body of man. In speaking, man says, "I saw," "I spoke," "I went." Who is this "I"? It is obvious that this "I" is different from this body. It is clear that when man is thinking, it is as though he were consulting with some other person. With whom is he consulting? It is evident that it is another reality or one aside from this body with whom he enters into consultation when he thinks, "Shall I do this work or not?" "What will be the result of my doing this?" Or when he questions the other reality, "What is the objection to this work if I do it?" And then that reality in man communicates its opinion to him concerning the point at issue. Therefore that reality in man is clearly and obviously other than his body, an ego with which man enters into consultation and whose opinion man seeks.
(108:4)
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