Sixth Day: The definition of the material forms of all experiences.

Sixth Day: The definition of the material forms of all experiences.

The definition of life forms and living beings that also appear on the material level, through which the laws appear in the world. The functioning of these life forms and their cyclicality are also defined to the extent necessary for knowledge. Their repetition continues until they reach the purpose of their existence, which is complete knowledge. In the life of the Human, qualities, emotions, and experiences are also present until all the laws of God are known.

Genesis 1:31

The sixth day begins with the definition of the animals. We define the animals as properties, because perception during experiences requires evaluation. However, this will be explained in detail only later, in the third chapter.

The experiences that appear make the laws perceptible by causing us to begin evaluating our experiences. We create contrast by rejecting one part of the appearing reality, evaluating it as bad, while evaluating another part as good and desirable.

In this way, the laws appearing in reality become perceptible. Thus, they become distinguished from the complete harmony in which they actually exist.

As a result of evaluation, a boundary is created between good and bad, separating the appearing reality. The boundary between good and bad makes the appearing law perceptible. Through evaluation, that which we perceive becomes distinguishable as information.

As our evaluations change, we come to know in ever greater detail that which appears.

The animals appear in the text of the Bible as the names of our properties. According to our attitude toward evaluated reality, they reveal our experiences from ever new perspectives, and thus knowing becomes increasingly detailed.

We also divide our properties according to our interpretations of good and bad. Thus, properties to be developed and properties to be avoided appear in our lives. In reality, however, complete knowing requires that we come to know the laws appearing in our experiences through every property, so that we may know every form in which a given law appears. As additional laws appear, the network of relationships among the laws also makes different modes of appearance possible through different properties.

During the process of knowing, properties also first appear at the level of emotions. We are not yet able to define them precisely; we are able to determine only how the properties appear and what reactions they produce. Therefore, the animals are also living beings — that is, they are continually changing. However, they do not come from the unconscious, they do not come from the waters. Rather, they live on the dry land, meaning that through them we come to know the laws that have already become known from ever more perspectives and in ever more modes of appearance.

Experiences continuously repeat. According to every possible evaluation, the laws appear within our experiences, and we come to know them. Throughout these recurring experiences, our emotions and our properties continually change. All of this continues to repeat until we have come to know every possible mode of appearance. Thus, throughout the process of knowing, fewer and fewer emotions and properties appear, because we perceive the known laws with ever greater clarity, until eventually they remain perceptible within our experiences even without the evaluations of good and bad—they become conscious.

Throughout the recurring experiences, emotions and properties gradually cease as our knowledge grows, and we become capable of perceiving that which we have come to know without evaluation.

As our knowledge grows, we become capable of perceiving and knowing new laws. Once again, we perceive them through the evaluations of good and bad, and once again the appearing emotions and properties make it possible for us to come to know all of their modes of appearance. Therefore, repetition often seems to be nothing more than a cycle, because we experience the same experiences repeatedly. In reality, however, recurring experiences constitute a spirally ascending path of knowing. After complete knowing has been reached, the process begins again, because through the process of knowing we become capable of perceiving new laws.

Because new laws become accessible to perception through the network of relationships among the laws, those same networks of relationships make it possible for laws that had previously become completely known to become knowable once again from additional perspectives, according to additional evaluations, and through additional properties as new laws appear in our lives. Therefore, they return again in later experiences. This may once again appear to be nothing more than a cycle, yet in the light of the newly appearing laws it nevertheless represents the continuation of knowing.

The Bible unfolds this extraordinarily complex process in ever greater detail, presenting the laws in the order in which they become knowable, like a well-structured course of study that helps us navigate the process of learning once we have become capable of interpreting what appears in the stories of the Bible.

The sixth day continues with the definition of the human body, through which consciousness receives the perception of the material world. The human body is a terminal through which we perceive the material world.

Consciousness is not present in the material world. The opening verses declare that God created Heaven and Earth, yet consciousness is not among the created things:

"In the beginning God created the heaven and the earth... And the Spirit of God was hovering over the waters."

Consciousness identifies with what it comes to know, whereas the human body is present in the material world. Therefore, the appearance of the body is also determined by laws, just as perception is determined according to the sensitivity and speed of the body's senses, both in space and in time.

For this reason, consciousness also identifies with the body. Its identification with the place of perception becomes complete, and therefore we consider ourselves to be identical with the human body until, through the process of knowing, we arrive at the recognition that in reality we are identical with our knowledge.

Consciousness comes to know the world through experiences; therefore, the quotation above is essential. In place of the ellipsis, the text says:

"And the earth was without form, and void; and darkness was upon the face of the deep."

The world exists according to the laws of Heaven, and consciousness begins to come to know it. Throughout the process of knowing, that which has become known becomes conscious. Thus, the unconsciously existing world becomes consciously existing through the human being, who, by separating experiences in time and space and by means of the evaluations of good and bad, makes the laws appearing in the material world perceptible. These laws first appear as emotions (the living creatures of the waters), then become information (the birds), and later, through the human being's properties, the already known laws become known in every possible mode of appearance (the animals). Finally, the known laws continue to exist consciously even without evaluations. In this way, they become part of the human being and become consciously existing.

According to the sixth day, the distinction by which God creates the human being as male and female thus receives its precise interpretation—not as the definition of the biological sexes of the human body, but as the process of becoming conscious.

The world exists unconsciously, and the appearing laws also first appear unconsciously. Emotions and properties determine the human being, and through experiences they are interpreted and become part of the human being. Then, throughout the process of knowing, emotions and properties gradually disappear during recurring experiences, and the known laws ultimately come to exist completely consciously through the human being.

Emotions also appear to be conscious, because consciousness identifies with emotions as well, since it perceives them throughout its experiences. Therefore, it identifies with them just as it identifies with properties. The appearing properties are experienced as its own properties. However, emotions and properties do not constitute knowledge. It is not the appearing laws themselves that are defined, but rather their effects and their modes of appearance.

During experiences, consciousness is not in control. Rather, only emotions and properties determine the human being's reactions to the appearing experiences. Thus, the one directing the human being is an I that consciousness does not yet know. The unconscious I manifests itself according to the appearing laws, depending on what the conscious I contains and what knowledge it possesses. Therefore, the definition of the conscious I also determines the unconscious I. However, consciousness always knows only that which has become conscious — only that which it is currently capable of perceiving and interpreting.

In this way, the meaning of the seemingly grammatical inconsistency in the text becomes clear:

"So God created man..."

third person singular,And

"male and female He created them."

third person plural.