The man and the woman, both as yet unnamed, were hiding from God. Their consciousness had changed. They had moved out of simplicity of flow into a rugged splitness. Their world had divided into the realms of good and evil. Their previous world was smooth. Now it was friction. They saw that parts of the world were against other parts. They had become like gods. Not as much fun as they perhaps thought.
They now saw themselves. Part of themselves stood aside and looked at the other part. They did not like what they saw. Their genitalia were particularly disturbing. They decided to cover them over. When they did, they appeared less like the other animals and more like gods.
Judgment and blame also came into the world through their actions and through their new consciousness. They had already judged themselves as "wrong" by hiding. They had not done "right." They were convicted. The evidence was there: the fig leaf clothing, their new evasive manner. Hiding was not possible. Guilt must have also come into play. Judgment, blame, and guilt, the new world order.
They heard God coming. God called out to the man, "Where are you?" (God was either not omniscient at this point or was acting as if he was not.) The man said, "I heard you coming and I was afraid because I was naked, so I hid." (If the fig leaves had not already fallen away, the man was certainly naked to the gaze of God into his soul.)
God played the game on through. He asked two questions. "Who told you that you were naked?" "Have you been eating the tree fruit I told you not to eat?"
Now blame is born. The man says "the woman gave me the fruit and I ate it." Which was true, but did not answer God's two questions. The man did not say, "Yes. I ate it. And when I did I knew I was naked." The woman follows the same path. God turns to her and says, "What is this you have done?" She blames the serpent. "The serpent tempted me and I ate."
Both of them are telling the truth. But perhaps because they had very little experience at being an "I," a separated entity, an encapsulation, they did not know how to say "I" did it. In any event, from the viewpoint of an "I," they pointed the finger and cast blame elsewhere.
They now saw themselves. Part of themselves stood aside and looked at the other part. They did not like what they saw. Their genitalia were particularly disturbing. They decided to cover them over. When they did, they appeared less like the other animals and more like gods.
Judgment and blame also came into the world through their actions and through their new consciousness. They had already judged themselves as "wrong" by hiding. They had not done "right." They were convicted. The evidence was there: the fig leaf clothing, their new evasive manner. Hiding was not possible. Guilt must have also come into play. Judgment, blame, and guilt, the new world order.
They heard God coming. God called out to the man, "Where are you?" (God was either not omniscient at this point or was acting as if he was not.) The man said, "I heard you coming and I was afraid because I was naked, so I hid." (If the fig leaves had not already fallen away, the man was certainly naked to the gaze of God into his soul.)
God played the game on through. He asked two questions. "Who told you that you were naked?" "Have you been eating the tree fruit I told you not to eat?"
Now blame is born. The man says "the woman gave me the fruit and I ate it." Which was true, but did not answer God's two questions. The man did not say, "Yes. I ate it. And when I did I knew I was naked." The woman follows the same path. God turns to her and says, "What is this you have done?" She blames the serpent. "The serpent tempted me and I ate."
Both of them are telling the truth. But perhaps because they had very little experience at being an "I," a separated entity, an encapsulation, they did not know how to say "I" did it. In any event, from the viewpoint of an "I," they pointed the finger and cast blame elsewhere.
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