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day and we should suppose that they were both made at the same time, and not until after the animals were made. But the second chapter says that Adam, or Man, was first made, and that afterward God planted a garden, and there He put the man; and that He next caused to grow out of the ground, every tree that is pleasant to the sight and good for food; and the tree of life also, in the midst of the garden, and the tree of knowledge of good and evil. Here the man was alone all the time that the trees were growing up, from the planting until they bore fruit. And the man, it seems, in this solitude, with no human being to enjoy these blessings with him, was commanded not to eat of a certain tree. And it seems that he did not eat of it until some time after the command was given, nor until the woman had been made of the rib. For it was not until after Adam had lived in the garden, to see these trees grow up, and bear fruit, and had received the command not to eat of the tree of knowledge of good and evil, and after the Lord God had seen that it was not good for man to be alone, and had promised to make an help meet for him; and also after he had further gone to work and formed every beast of the field, and every fowl of the air, and had brought them to Adam to see what he would call them, and after Adam had given the names to all cattle, and the fowl of the air, and every beast of the field-it was not until after all this had taken place that Eve was formed of the rib, and the forbidden fruit was eaten. Thus, in the first chapter, every other thing was created before man. He was the last thing formed. Man was made male and
female on the sixth day. And God said to him, Behold I have given you every herb bearing seed, which is upon the face of the earth, and every tree in the which is the fruit yielding seed: to you it shall be for meat.
But, in the second chapter, it appears that Adam without Eve, was made before the trees were, of which he was to eat; and before the beasts and birds were made and that he was put alone in the garden, which God had planted, before the trees had come up and that the beasts, and birds, and trees, were made after Adam was made, but before Eve was made: and that the command, not to eat of the forbidden fruit was not given to Eve, personally; but only to Adam: for Eve was not made until some time after the command was given. Now these are all strange things, if we look only to the literal sense. Every attempt to reconcile, or explain them, has only deepened the darkness. And the pious commentator has felt his own weakness in the matter; and has humbly believed in the mystery, saying, "Let God be true, and every man a liar.”
But we should know that all this divine history is about the minds of men, rather than their bodies. It teaches the order of the creation and development of the human mind. It is the immortal soul—the mindthat is the man. It is this that God talks about and cares for. The spiritual world—the eternal world— the world of mind-is the world which God speaks of creating. Now, if we can only see and acknowledge, that there are two worlds-a world of mind and a world of matter-and that the world of mind has as many
things in it as the world of matter has; and that the things of both worlds are called by the same names, we shall then be able to understand more clearly the teachings of the Holy Word. For we shall see that the mind has its mountains of sin or holiness, its rivers of truth or falsehood, its stars of light, its sun of righteousness, its trees of knowledge, its lambs of innocence, its wolves of cruelty, its foxes of deceit, its serpents of subtlety. We shall indeed see that all the things of nature denote things of the mind. For mind produced them: mind gives them life; and therefore they must represent the mental quality which gives them form and use. And, as the various principles of the mind bear the same names as the things of nature do which denote them, so we may always readily know something about what God means, when He talks about the things of nature.
Now the Divine Word commences by giving a history of the creation of the human mind; no matter what natural thing is mentioned, it means something of the mind. And it continues to describe the states and qualities of the human mind until it comes to its close in the Apocalypse. Primarily, it treats of nothing else but the mind. All its creations and falls, its lights and shades, its days and nights, its heats and colds, its times and seasons, its floods and droughts, its clouds and sunshines, its storms and calms, its earthquakes and tempests, its lives, deaths and diseases, wars and tumults; everything it says describes states and qualities of the minds of men. Yet we are not to lose sight of the fact that there is much literal history in
the divine Word, which took place, in this world, as there recorded. But it is, at the same time, a history of the human mind, and accurately describes, by correspondences, the things that were going on there. But there are also many portions of the Word which are given solely on account of the spiritual sense, when the literal events did not occur, as recorded.
Such are the first eleven chapters of Genesis, much of the books of Ezekiel and of the Apocalypse; and occasional sentences throughout the entire Word; thrown in to complete the spiritual sense, when the literal event could not occur. This is done because the spiritual sense is the main sense. It is the sense which reaches the soul, and becomes the spiritual and eternal life of them that receive it. And it is not generally difficult to decide whether the literal event occurred or not. For, in all cases, where the literal event is not in harmony with the natural laws, it did not occur.
All the natural laws are laws of God. Them, God never acts against. For He cannot act against Himself.
But let us not be hasty to decide against the occurrence of any natural event recorded in the Word. It is the spiritual sense which we can understand which most concerns us. Let us thankfully receive and obey this ; and when further advanced in spiritual life we may be able to see more clearly how far the natural events actually took place.
With these general remarks, let us now glance at the subject of our text, in its spiritual light. For, in this light, all the apparent discrepancies, between the first and second chapters of Genesis, pass away. Remember,
it is the mind of man that is treated of. And that when the first chapter ends, the mind of man is not finished. It has then only reached a certain state in its progress. There is no such thing as completing or finishing the creation of the human mind. It may progress for ever, and still be incomplete. There will be more knowledge to add to it. It is nothing else than an organized substance of affections and thoughts; or things of the will and understanding arranged in a human form, in a spiritual body and capable of being taught of God. And such as is the quality of its knowledge and desires, such will be its beauty or deformity, its happiness or misery and it is free to learn and practise either good or evil.
The word "Man," in the first chapter of Genesis, means mankind-the human race-male and female, without regard to numbers. The history is a history of the creation of the human mind, in mass; of humanity, or human nature at large. Adam means mankind. The words " Adam and Eve," in their distinct differences, do not mean one man and one woman; they mean the two great elements of the human mind -the male and female elements; extending through the whole human family. They mean the Adam or male principle, and the Eve or female principle of the race. These two elements of the mind are the understanding and the will. The understanding, in the spiritual degree of the mind, is the male principle or
* In the celestial degree, the will is the male and the understanding the female. But in these lectures we explain only to the spiritual sense.