Science Rendition
And the dynamic aspect of the ADM-ic mind and consciousness causes its creative rational faculty to take in the living substance for this state of wholeness.
KJV: And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat?
Note re ASHH
I have spoken sufficiently of the word איש, whence comes the word אשה, but I beg the reader to observe closely here, with what force and what justice the cosmological ideas of Moses are connected and developed.
Universal man אדם, being unable to remain in his universality, without remaining also in the volitive homogeneity of the Being-of-beings אלהים, and consequently in a sort of relative necessity, leaves this close dependence, when receiving a new development which individualizes and makes him an intelligent being איש ; that is to say, a being susceptible of willing and choosing freely for himself. The faculty which gives him power, emanates from himself; it is his intellectual companion אשה, his creative force: for it is by it that he creates; it is by means of this volitive faculty that he realizes his conceptions. He wills; and that which he wills exists. But this faculty is not homogenous with the universal faculty of the Being-of-beings; for if it were, it would not exist, or Adam would be God. It has only the degree of force and extent that it is given it, by the degree that Adam occupies in the order of the divine emanations. It can do all, except to create itself in going back to its principle and taking possession of it. It is essential that universal man should know this important point at which his power is arrested, so that he does not lose himself through abuse of his liberty, and the retrograde movement of his volitive faculty. Moses takes the precaution of causing him to be instructed…in the form of a counsel, a paternal warning. Adam can make use of everything in the immense radius of the organic sphere which is allotted to him; but he cannot without risking his intellectual existence, touch the centre: that is to say, by wishing to seize the double principle of good and evil, upon which stands the essence of his intellectual being.
In all this, there is no question of planted garden, tree, fruit, rib, woman, or serpent, because, I cannot repeat too often, Adam is not, in the thought of Moses, a man of blood, of flesh and bones; but a man, spiritually and universally conceived, an intellectual being, of which Aishah is the creative faculty, that which realizes his conceptions in causing them to pass from power into action by his will.
…Let my readers judge whether it is not more conformable, not only to the genius of such a man as Moses, learned in all the sciences of the Egyptians, but also to simple human reason, to conceive a covetous passion, fermenting in elementary nature, which insinuates itself in the volitive faculty of the intelligent being, excites his pride, and persuades him to obtain possession of the very principle of his existence, in order to exist in an absolute manner, and to rival the Being of beings, than to see a serpent, the most subtle of the beasts of the field, crawling before a woman, seducing her and causing her to eat of the fruit of a certain tree, planted in a certain garden, so as to become equal to the gods. (The Hebraic Tonge Restored, Fabré d’Olivet, p. 106-109)
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