THE PRIMORDIAL WOMAN IN THE MYTH OF THE FALL OF ADAM AND EVEThe Genesis of Moses transports us beyond the time and the space into an ultraphysic world, when the earth on which we live was not even an incandescent mass, and the solar system had no physical consistency, but was modeled in the nothingness. In this metaphysical world, let us imagine with Moses an Adam created and put in a wonderful garden in the company of animals, birds, trees, but alone, without a companion of his kind. A unique Adam, but enclosing in himself she who had to be his woman: Eve. An Androgynous Adam, that is, male and female, active and attractive. Around him everything was already split according to the pre-established models of the archetypal creation, that is, not yet materialized. Also the animal kingdom had been carried into effect in its variety, therefore it was necessary that the androgynous Adam, one and alone, enter into the duality to be individualized in accordance with the universal law of the ideal creation. Besides, he himself wanted a companion of his own kind, and God Father-Mother granted her to him. He put him in a state of lethargic sleep, and from the luminous, ethereal body of Adam he undoubled the feminine part. There were now two Adams, one of which took the name of Eve. It was a mysterious delivery of the female. But attention, do not fall into the temptation of imagining the first man and the first woman the same as we are. That creation was in the world of the ideas. The primordial creation, the undoubling of the Adamic unity, presupposes that we project ourselves into another dimension. We have said ‘dimension’. What is it? The dimensions are expressions of power. The man imprisoned in a three-dimensional form (height, width, depth) and a specific weight due to the density, sees and considers all things in the light of the three dimensions, because for him is valid only the physical-vital quantity. The defunct, that is the disincarnated ones, free from their material physical body and from those energetic (etheric, astral, mental), live only in the fourth dimension, or in a purely spiritual, ethereal (not etheric) state, and therefore potential, which makes possible that penetration of the bodies not permitted by the physical laws. The dimensions are several: ten, as many as the Sefirot of the Kabbalà. The Eden, or earthly Paradise, and the Heavenly Eden, or New Jerusalem, are in one of these dimensions. In the undoubling(1), Adam underwent an alienation of that part of himself that we have defined feminine, attractive, the passive element by which Adam was individualized. Attention! We are abiding by a vision ideal, not material, in what we are expounding. The will of Adam had two qualities: one masculine or expansive, and the other feminine or attractive. From one, they became two volitive, intellective principles. Adam, seeing himself reflected in Eve, took consciousness of himself. If he had remained androgynous (male and female in unity), it would have been impossible for him to acquire the free will, and to accomplish a further development through his auxiliary force emanated by himself. In the Hebrew language, that used to write the Bible, the masculine part of the individualized Adam takes the name of Aîsh, and that feminine Aîshah. Therefore, even if until now we have been naming Eve, this name must be taken with another meaning (Hewah = elementary existence), that is, what constitutes the origin of everything which constitutes this existence. Following the universal law, the relations between male and female manifest themselves with a union or with an opposition: the two-fold human aspect. In the intellectual generation, the woman is the fecundator of the man. He takes the impulse to think and to act from the communion, or from the contrast with her. The more or less secret mainspring of the masculine will is always the woman, who mostly lets the man decide consciously or unconsciously, directly or indirectly. In the generation of the flesh, the male is the positive pole, and in this sense he is active, while the woman is passive and constitutes the negative pole. The male fecundates the female when their bodies find themselves in a state of union and of opposition at the same time, and the child of the flesh is born, by the work of the female, from this union-opposition. The male and the female, when they are in union, truly constitute the unity in the body, in the soul and in the spirit. This is the only temporary androgynous moment mentioned also by Jesus: “The Creator in the beginning created them male and female, and said: – Therefore the man shall leave father and mother and shall unite with his wife and the two shall be one flesh –” (Matthew, 19: 4-5). In the Eden, there were the Trees, one of the Life, symbol of the Intelligence of God and of the life of Grace, and Adam and Eve had to nourish themselves with its fruits. The two volitive faculties had to adhere perfectly to God. There was also a Tree of the Knowledge of the Good and of the Evil, forbidden, under pain of materialization, death, what in India is called Samsâra or the becoming of the cosmos: the fall into a phenomenic world, ruled by the law of the Karma or destiny, that is, the correlation between action and reaction; the crushing in the ‘Wheel of Existence’ intuited by the Buddha. The poisonous, forbidden fruit, is the blind egoism, the burning cupidity, which brings forth the self-conceit, the anarchic sense, the black magic. In the Androgynous state, Adam was creator. What he ideated was realized in that metaphysical world, and because his masculine and feminine will adhered to the Intelligence of God that which he ideated was good. Adam, creature of light, had to achieve a work, but once he was undoubled he yielded to the deceptive inducements of the forms and of the senses, making himself a slave of the phantoms of the matter, falling into the abysses of the illusion, of the Maya and of the Samsâra. The III Chapter of the Genesis, v. 1-7, unveils the nature of the original sin: the black magic and the self-conceit of believing oneself omnipotent. Adam, through his volitive faculty Aîsh, was able to realize his thoughts, transferring them from potentiality to action. All that Adam wanted, existed. Adam, split into Aîsh and Aîshah, acquired an independent individuality: he could freely manifest himself. But the will of Adam could not be homogeneous with the creative faculty of God, otherwise he would have been God. Therefore, he could do everything with his will, except to create himself. He was not the source of the life, but a reflection. God had warned him that he, Adam, was the master of the whole universe and that his very body was the Âdamah universe. The unique and homogeneous vital substance in all the creation, this substance Moses calls âdamah. We said that Adam must not touch the center of the creation because, not being able to understand and dominate the two-fold principle of the good and the evil, he must keep himself steadfast with the intelligence orientated towards the coincidence of the opposites, that ends in the unity and identity by grace, correct the biblical interpretation of St. Gregory of Nyssa. (1) T. PALAMIDESSI- HOW TO HAVE AN OUT-OF-BODY EXPERIENCE AND TRAVEL IN THE SUPERSENSIBLE WORLDS- Booklet 6.
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