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Carnal Legacy of the First Adam

Carnal Legacy of the First Adam

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Published by bgeller4936

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Published by: bgeller4936 on Aug 26, 2009
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The Falling Away—The Carnal Legacy of theFirst Adam:
Ascent Upon Mount Ebal
It is liable to begin at any unguarded moment inan ascent—in an expansion, a period of growth, atime of new insights, of making new connections.It seemed to have happened as I wrote—back afew pages, perhaps? I couldn’t be certain, as Iread over the text. Well, possibly the earth quakedand the mountains changed places in my mind,but not in yours! I’m not sure. It’s diff i c u l t ,always, to be sure: pivotal moments in the spiritu-al life come not with easy observation.Beginnings of spiritual appearances are oftenobscure, whether they be hidden in thought, emo-tion, or in desire: until the fruits begin to appearin the world of action—until the blessings come,or until such beasts of the field as pride, disre-gard, and arrogance begin to multiply as onedrives beyond the Spirit’s leading. By then, how-ever, the exact point at which it all began is usual-ly forgotten, if ever noticed. As with natural con-ception, so it is with conception of things spiritu-al. In the pursuit of righteousness, a fall towardsiniquity comes in a mystery, upon seduction bythe most subtle beast of the field; and there is nobeast dwelling in God’s holy mountain more sub-tle than man, himself.By legitimate use of the faculties of the flesh, wewere gazing by the Spirit upon the Tree of Life:we were feeding our minds upon the fruit amongits branches as revealed in the beatitudes of SeferMattithyahu (those words are Spirit, and they areLife). Our focus was on haMashiyach as expressimage of the invisible presence of Elohim. Thatfocus was a spiritual reality, but it was supportedin the flesh by the faculties of the body: becausethe invisible things of God are revealed in theforms, sensations, and experiences of the flesh—in and by the intricacies and interdependencies of all things made in the natural parable of creation.However, as the upward momentum of our spiritsslowed within that focus, the weight of fleshlyfaculties began asserting itself to pull us down-ward again—much as demonstrated by the cre-ation parable of natural gravity. Approaching theintellectual zenith of a spiritual ascent uponMount Gerizim, we began to examine the visionnot purely in terms of itself, but also for its rele-vance to our conditions in the flesh.In the very honorable process of applying thewords of Spirit and Life to their meanings for theflesh, therefore, we also began to define thosewords in terms of the needs and desires of theflesh, thereby limiting infinite Wisdom accordingto the finite capacities and expectations of ourearthly wisdom. Our thoughts shifted from theprojected Light, itself, to its reception and reflec-tion in the medium of natural intellect.Perhaps this perception can be stated more clearlyby being restated: as it is written, “In the mouth of two or three witnesses shall every word be estab-lished.” As our spirits focused intently upon theTree of Life, the exterior, earth-centered contextin which we were standing—the serpentine spiritthat speaks of the natural concerns of incarna-tion—also travelled upwards with our spiritualintelligence, to meet and join with our thoughtsconcerning the righteousness of Elohim.As the serpent of human intellect—that carnalmind of which the apostle Paul wrote—coileditself among our spiritual meditations uponElohim, the mind’s focus shifted from the Tree of 
Life to the tree of the knowledge of good and evil;and, so, we began to fall: our continuing ascentmoved, of itself, to Ebal, the lesser mountain.Although both trees are situated in the midst of the garden, Eve speaks of them as though theywere a single tree. And so they are: the differencebetween them is in the orientation of our minds.When our understandings of the Living Reality of Elohim are clouded by perspectives of the flesh,we partake of the tree of the knowledge of goodand evil. This idolatry of one’s own receptivitywas the error not only of Eve, but also of the firstinhabitants of the land of Canaan; and it canbecome a snare unto the children of Yisrael, also.For as we eat of the lesser tree, our facultiesbecome vulnerable to strange elohim—the idolsformed by our misunderstandings and self decep-tions: by our approximations upon the righteous-ness of El and our assumptions about the applica-tions of those approximations in our lives.Walking in the leaven of those well-intentioneddeceptions, we hear the words of Spirit and Lifeotherwise than they were spoken; and thinking wenevertheless understand, we prepare to act some-what contrarily to their intent: their perfect truth isturned aside from our perceptions—is parried, asit were, by the whirling sword of the fallen angelof the carnal mind (may the Cherubim and flam-ing Sword of Genesis Three overlook the inade-quacies of this not-unfamiliar interpretation,which is fruit of the lesser tree). Thus deluded, westep forward to find ourselves going backwards.In sorrow, as therefore demonstrated, we realizethat the sour grapes upon the tree of the knowl-edge of good and evil are wholly the product of our own imaginations, and that the goodly Vi nethat graces its branches produces only goodlyfruit: a bitter flavor comes only from the residueleft by our fingers as we lift the fruit unlawfully toour mouths. This heritage of the lesser tree is thegolden calf, which the mind—apart from theguidance of the anointed spirit—fabricates fromthe trinkets of heavenly Wisdom we retain, byrecasting them by means of the fires of earthlywisdom.The true life that glows within the shell of thebody knows the taste of the Bread of Life. It alsodiscerns that there is nourishment in the bread of affliction. Therefore, Adam, as son of Elohim, isnot deceived by what dainties the serpent has tooffer; for he knows that their nutrients are expedi-tiously provided without toxins in the Bread of Heaven, and that any benefit the lesser tree mightoffer will be properly absorbed from lawful bread,in the spiritual analogy to the chewing of thecud—in the process of reflection.However Eve, Adam’s good gift from HaShem,
deceived by the lesser wisdom; and she activelypartakes of it in its raw form, becoming addicted,thereby, to ”things below.” Therefore, Adam
hearken unto her, in order that he might ministerto her throughout her captivity to deception, in afigure of Messiah to come. Adam’s spiritualstrength shall be made perfect, in the fullness of time, by the very weaknesses of flesh because of which he lost his first estate: the bride of Adamshall come to be, in her predestined redemption,the Bride of haMashiyach.Had Adam abandoned Eve to face her fate alone,he would have denied the righteousness of hisCreator and, simultaneously, would have deprivedall future sons of man the hope of redemption.That distant time of restoration would not comefor either fathers or sons, however, except therefirst come a falling away.The Garden vision fades, and we begin oursojourns among more common lands. Concerns of the enslavement of the higher faculties by thedemands of the flesh are multiplied; and, soon, wediscover our firstborn sons, Cain and Abel. Abelis as a fleeting memory of the beatific vision, nowgrown dim; and Cain, his elder brother, is as ourgrowing involvements with the grasping cares of 

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