« And the evening and the morning were the first day.”ⁱ

« And the evening and the morning were the second day.”ⁱⁱ

« And the evening and the morning were the third day.”ⁱⁱⁱ

However, the sun was not created until the fourth day of the Creation! During the first half of the six days of the Creation, there was no sun, yet there was light and darkness…

What were those « mornings » and « evenings » really like, when the sun was not yet created? Were they only metaphors? Symbols? Images?

One could speculate that these « mornings » (without sun) could be a colourful, metaphoric, way of describing the dawn of things, their principle, their idea, their essence.

And continuing on this train of thoughts, the « evenings » – which came before the « mornings », in the Book of Genesis – could then represent the knowledge that precedes principles, ideas, – the obscure knowledge that precedes the dawn of the understanding, the dawn of the essence of things.

The « evenings » would then confusingly embody all that announces things yet to be created, in advance, all that prepares them in secret, makes them possible and compatible with matter, life, reality.

The « evening knowledge » may represent the knowledge of things as they subsist, latent, in their own nature, immersed in a slowly emerging consciousness, that is still formless.

And when the « morning » comes, then appears the « morning knowledge », the knowledge of the primordial nature of beings, their true, luminous, essence.

A lion, an eagle or a squid, live their own unique life in the steppe, the sky or the sea. Who will tell the unique experience of this particular lion, this singular eagle, this specific squid? Who will bundle them with ‘sensors’ from birth to death, observe their entire life, grasp all their perceptions, understand the full range of their emotions, their fears, their pleasures, and acquire their grammar, their vocabulary?

Plato invented the idea of “the idea”. We may then imagine that there is such a thing as the “idea” of the tiger, its very essence, the “tiger-dom”. But even if we could grasp the essence of the generic tiger, what about the essence of a specific tiger?

To access the « morning knowledge » of the tiger, one would also have to be capable of abstraction, to penetrate its essence, to understanding the paradigm at work.

But, even more difficult maybe, one would also have to be a very zealous observer, endowed with empathy, sensitivity, and encyclopedic patience, to claim the « evening knowledge » of this or that particular tiger.

One should ideally strive to be able to grasp at the same time, not only the “tiger-dom” in general, but the unique “tiger-dom” of this or that particular tiger.

In a sense, a specific tiger may well represent its species. But from another perspective, an individual tiger remains deeply immersed in its own, opaque, singularity. It can never represent the sum total of the life experiences of its fellow tigers of past and future times. One tiger virtually sums up the species, one can admit, but is also overwhelmed on all sides by the innumerable lives of other, real tigers.

During the first days of the Genesis, and before the sun was even created, three evenings and three mornings benefited from a non-solar “light”, a “light” without photons, but not without enlightenment, – a non material “light”, but not without “ideas”…

During those first three days and nights, in the absence of the sun, we can infer that were crated many other (unspeakable) “suns” that were never before seen, and many other unheard-of and unspeakable “moons”.

iGn. 1, 5

iiGn. 1, 8

iiiGn. 1, 13