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Let There Be Light (Rabel)

This is a series of lectures given by Mr. Edward Rabel, member of the faculty of S.M.R.S.
Fall semester 1975 - 2nd. Yr. Class. Part of a lecture given on September 9, 1975

Topic: 3
Gen. 1:3-10, pp. 14-17 of transcript.

Let There Be Light

Here’s a funny thing; the first creative act the writer of Genesis attributes to Elohim is the speaking of a sentence, “Let there be light.” And so, I’ve always been taught light was the first thing created by God, and it wasn’t, not by a long shot. We’ve already got heaven; we’ve got earth, we’ve got darkness, and we’ve got waters. So there were a lot of things involved in creation before that first quoted sentence was spoken. So you see what we are doing, folks, here? We’re tuning in on something which has already been going on, rather than being told how it all was started. Nothing starts to be something. That is foolishness; that is absolute foolishness. Any discussion or analysis of the creation allegory which is based on the assumption that this page is talking about nothing turning into something if the dog chases his tail.

Obviously much had already been going on and done before the writer of Genesis tunes in on it and begins his referring to it, so we’ve already got heaven and earth, we’ve got darkness before we have light, and we have waters before we have a firmament, and even after the firmament is created, we’re told then dry land was made, but what the heck’s the firmament/ In other words, the firmament has been created; let there be a firmament in the midst of the waters, and let it divide waters from the waters. New, in materialistic imagery, what would that be? Dry land. Five paragraphs later we read this, “And God said let the waters under the heaven be gathered together unto one place, and let dry land appear.” What was that firmament? God has created a firmament in the midst of the waters. Now, why, five paragraphs later, does the writer say, “And now, he creates dry land.” You see, it doesn’t hold up if you’re going materialistically.

Q. We talked about this last year in Bible history class and some of the customs or ideas that they had back in those days, for example, this firmament idea was a separation so that there was a space of air, according to what we learned last year, between the waters, in other words the whole thing was water, and it separated so that the firmament was separating our environment from the waters above us and the waters below us. That’s what we heard was the concept.

A. Yes, that’s what I call Lamsaism, which is not metaphysical, which is trying to justify with imagination by stretching and bending; but when you are dealing—see, I’m leading up to something—all of these things I’ve mentioned which look like they are blatant inconsistencies or contradictions are not that at all. They are all symbols, which have absolute metaphysical validity. Dry land doesn’t mean the same thing as a firmament when it is used as a metaphysical symbol. If you’re talking about geology, then you can’t say that firmament was created first and then dry land was created next, because it’s not even sensible. But when you’re dealing with metaphysical symbols, ancient symbols, which the illuminati of this day knew the language of, much better than we do today, they—could take these symbols and use them in a narrative, which to literalistic analysis would be contradictory and inconsistent, but the firmament is the faculty of faith or the quality of faith, not a faculty yet, a quality of faith. Dry land represents the quality called attention, and waters beneath and waters above and creeping things—all of these things which are symbols, and they can all be found either in our Metaphysical Bible Dictionary or in Mysteries of Genesis.

And all of these things which Elohim God begins to make and place within creation simply refer to various qualities or attributes which God, our creator, involves into our being, which will later constitute creativity in us, spiritual creativity. All of these things which are listed in the first chapter of Genesis, which have been the subject of unnecessary controversy for so many years, to the metaphysically alert person, to the instructed person, he sees these all as universal ancient symbols of qualities which are involved into that something which is creativity, which is our spiritual nature. If we had no spiritual nature, could we be created persons? No, we can’t. We are able to be created because God has involved all the necessary ingredients of creativity into us, and all those ingredients which constitute creativity, and are listed symbolically in the steps of this first chapter of Genesis. I’m not using notes now, I’ll use my memory. First thing is the division of the waters from the waters and heaven and earth, of course, even before anything else.

Here we have for the first time the number two, which is polarity or duality, positive-negative, left-right, yes-no, interior-exterior, visible-invisible. You’ve got to have this to fulfill creativity; if you had only oneness and it always stayed oneness, you could not have manifestation. What can you do with just a positive charge of electricity? Nothing… what can you do with just a negative charge? Nothing. What can a person accomplish who always says “yes” all the time? What does a person accomplish who knows how and when to say “yes” and how and when to say “no?” He becomes very creative. The same is true on every level of being, every level of consciousness. You need first heaven and earth; yes and no, positive and negative, interior and exterior. You gotta have this, or you cannot have any creative activity. You can only have idealism in the abstract, and who needs it? Can you bake a cake with it? All you and I can do with idealism in the abstract is to know it’s there and that it is the source of all needed good. Please take me seriously, folks, don’t tune me out.

I’m saying something which has come straight to me from Spirit. Absolutism, idealism in the abstract is good for only one thing, and that is for us to know that it is there and that it is the source of all needful good, that is God Almighty; but on that level, as that abstraction, absolutism, it’s of no value to us. It becomes of value to us only when it descends and is able then to manifest itself through: first dividing itself, polarity, heaven and earth, yes and no, positive and negative, interior and exterior, male and female. So don’t get uptight about this business of duality or polarity; we need it, but you do not speak of God Almighty in the sense of duality, or polarity because there is perfect oneness. One sat on the throne, the Lord our God is one; but we’re talking about Almighty God, the Absolute Source, from which comes polarity and duality, male and female, positive and negative; and that’s the realm of usability, of manifestation. But it is not the source of anything, it is a product of the source, so when you need more of good in your polarity world, where do you get it from—from the realm of polarity? Through the One Presence and the One Power, who will distribute it through the act of polarity or duality. Then we have light and darkness, and you must have both. You must have things that you know, and you’ve got to have things that you don’t know. You’ve got to, or you’ll fall apart. If you know everything you’ll go crazy; if you know nothing, you’ll go crazy. You’ve always got to have that which you do know and that which you still don’t know, light and darkness. And there is a division between these. It doesn’t say God created darkness, but again it says he divided the light from the darkness; so He had to create it, He created all, all there is; and then the firmament, now we’re still not talking about human nature, so the firmament, which means faith, does not mean faith as a human being faculty yet, but that quality of faith which will become a faculty later. I’m going to digress for a moment, folks. I’m really turned on right now.

All of the twelve powers of man are first of all divine ideas, like love; that’s a divine idea, first, but as a divine idea, so what? It’s an abstraction, but God has implanted that divine idea of love into each of us as a faculty of love, which means we can take the divine idea of it and give it polarity. He express it through our human nature because it is a faculty instilled in our spiritual nature, our Christ nature. All of these twelve powers first of all have to be divine ideas in the cosmic sense. Then they become faculties usable to man’s image and likeness, and you say, “I love and I understand and I feel and I think.” These are faculties, but we’re still talking about the divine idea or quality of faith, which is the yes-saying faculty or quality, the firmament. And then we have the waters above, which is the forth-coming superconscious and the forth-coming subconscious, and we call the firmament heaven, the firmament is faith and heaven is referring to the realm of the interior, so that faith is an inhabitant of the interior of our nature; let the dry land appear.

The dry land is the symbol of the quality which will later become the faculty of attention; the ability to gather mental energy and psychic energy into a focal point, which is in us. We recognize it and express it as attention; you give your attention to something; you know what you do; you visualize what you’re doing when you give your attention to something. Isn’t it like drawing dry land from waters. There’s the focal point, the dry land, and God called the dry land earth. The attention is for external use, even if you’re giving attention to something within yourself, it’s always for an external purpose eventually, isn’t it? Sure it is, because there’s something you want to accomplish.

Q. What do you think the waters below mean?

A. Subconscious. They’re the different levels of mental energy.

Transcribed by Bill Nelson on 01-12-2015