This is in harmony with the interpretation of the myths of the people in the light of the Mysteries. The Mystic searches for the deeper truth in the myths (_cf._ p. 94 _et seq._). And as the Mystic treats the myths of paganism, Philo handles Moses' story of the creation. The Old Testament accounts are for him images of inner soul-processes. The Bible relates the creation of the world. One who merely takes it as a description of outer events only half knows it. It is certainly written, "In the beginning God created the heaven and the earth. And the earth was without form and void, and darkness was on the face of the deep. And the spirit of God moved on the face of the waters." But the real inner meaning of the words must be lived in the depths of the soul. God must be found within, then He appears as the "Primal Splendour, who sends out innumerable rays, not perceptible by the senses, but collectively thinkable." This is Philo's expression. In the _Timaeus_ of Plato, the words are almost identical with the Bible ones, "Now when the Father, who had created the universe, saw how it had become living and animated, and an image of the eternal gods, he felt pleasure therein." In the Bible we read, "And God saw that it was good." The recognition of the divine is for Philo, as well as for Plato and in the wisdom of the Mysteries, to live through the process of creation in one's own soul. The history of creation and the history of the soul which is becoming divine, in this way flow into one. Philo is convinced that Moses' account of the creation may be used for writing the history of the soul which is seeking God. Everything in the Bible thereby acquires a profoundly symbolical meaning, of which Philo becomes the interpreter. He reads the Bible as a history of the soul. We may say that Philo's manner of reading the Bible corresponds to a feature of his age which originated in the wisdom of the Mysteries. He indeed relates that the Therapeutae interpreted ancient writings in the same way. "They also possess works by ancient authors who once directed their school and left behind many explanations about the customary method pursued in allegorical writings.... The interpretation of such writings is directed to the deeper meaning of the allegorical narratives" (_cf._ p. 200). Thus Philo's aim was to discover the deeper meaning of the "allegorical" narratives in the Old Testament.