Print This Page

Adam and Eve

(The following is excerpted from Dr. Husfelt’s forthcoming book The Greatest Lie Ever Told - a Manifesto for a Religious Revolution and a New Consciousness)

Once we look to the past to evaluate sayings or events, we must understand that the past, especially one that extends back two millennia, can never be empirically proven—only reconstructed. This truth can be revealed with the following experiment: Find a teacher who will work with you privately for just one hour. During that hour, have the teacher orally lecture you on a subject of their choosing. No notes are to be taken. Seven days after the presentation, write down the knowledge, the teachings and sayings of your teacher. Be as specific as you can about the exact quotes. Present for feedback. Just for fun repeat this experiment using an interval of ten years, try fifty years.

I think we all know the results. This experimentation can be made even more difficult by having your teacher present new and particularly difficult concepts. Try finding a teacher who has radical views and teaches esoteric, metaphysical, or religious subject matter. How much would you retain and really understand, much less be able to replicate in the future? And yet the sacred teachings that many use to guide their lives (for some, fanatically), came from a technique not too different from the parameters of our experiment.

Even if the orally transmitted knowledge is close to the original sayings and teachings, what will stop a person from consciously changing it? The person or group, such as the Jewish scribes or the Christian gospel writers, that commits to writing the oral teachings of prophets, such as Moses and Jesus, may still change, omit and further dilute or adapt the stories, sayings and teachings in a way that will serve their own personal ambitions.

The case of Adam and Eve may shed some light on this problem of conscious editing and changing the truth to either undermine or to support an institutions cause and/or their dogma and doctrine. The story handed down to us is that Eve was birthed from Adam (no sex involved), which puts the female in a lesser and inferior position to that of the male. This sequence of events fits quite nicely into male superiority and supports the institutional authority and pre-eminence of patriarchal rule.

However, the truth is exactly the opposite. The originating myth was that Adam (humanity) “was born as the product of sexual intercourse between a father-god and the mother-goddess Eve or Adamah (the earth).”[i] We are children of the earth mother and the heavenly father.

Look at the consequences and ramifications of these two competing myths. In the first there is no sex! Eve comes from the ‘rib’ of Adam. Does this stand the test of common sense? Of course not, we are birthed from our mothers, not our fathers, and the birth occurs due to sexual intercourse.

The absence of sex in the first myth, the false one, establishes a void of sexuality. This void has been filled by the Church in various controlling ways establishing rules of celibacy, abstinence and procreation only sex. The ‘evil’ this has let loss on the earth may be partially witnessed by the results of celibacy within the ranks of the priesthood, which has led to countless cases of sexual abuse of children. And sexual dysfunction is not limited solely to the priesthood but is to be found within every strata of society. 

What a difference if the truth had been written. The original myth could have possibly transformed the face of the earth over the past thousands of years. There would have been equality between the sexes as there was equality in humanity being birthed from the earth-goddess. This birth of humanity from the goddess and the god resulted from one most important thing – sex. Quite possibly sex might have been more freely expressed as a natural urge and not dysfunctional or something to hide.

These are just a few examples of ‘what could have been.’ The question we must now ask is how can we believe anything that is written or told to us?  



[i] Theodor Reik, Pagan Rites in Judaism, p. 69