The Female, the Tree, and Creation

By James N. Judd Ms. D. D. D.

At the beginning of this new millennium there is an increasing tension between the doctrines of both orthodox Christianity and Judaism, and the changing beliefs of modern society. This is particularly noticeable in such areas as the role of women, the human relationship with God, and life after death, as new ideas clash with religious dogmas that, based upon a literal acceptance of the Creation Story in Genesis, suggest the inferiority of women, the inherent sinfulness of humanity, an active Devil, and an everlasting Hell.

When this ancient Hebrew Paradisial tale is considered as a myth, however, rather than historical fact, and interpreted from the perspective of what the Jewish mystics (kabbalists) say was the original intent, then all the weak and demeaning ideas are removed. When Adam, Eve, the serpent, tree, etc., are read as archetypal figures an entirely different meaning is revealed that removes the confusion which is contributing to the existing tensions in society.

This understanding presents a new, constructive look at Scripture for a wide audience of both Christian and Jewish women and men as well as those who are outside those two faiths with the exception of the most orthodox Jews, and those fundamentalist Christians who insist on a literal reading of the Bible.

The Female, the Tree, and Creation,

1) explains the original meaning of the Adam and Eve tale as interpreted by Jewish kabbalists,

2) traces the themes of the Creation Story (e.g. the role of women, human relationship with God, sin, evil, etc.), through Judaism and early Christianity, and their evolvement in public consciousness, orthodox religion, and other spiritual teachings, up to the present time,

3) shows the practical value of Kabbalah in helping to resolve the controversies of today, irrespective of ones cultural or religious background, and

4) interprets historical trends to logically suggest the likely direction of mans consciousness and institutionalized religion in the 21st century.

5) This manuscript is enhanced by separate Introductions from Rabbi Gelberman (New York), and Dr. Carol Parrish-Harra, President, Sancta Sophia Seminary (Oklahoma).

6) The length of the manuscript is approximately 66,000 words, and consists of six chapters and an Appendix. A condensed outline follows.

Chapter One: The Significance of Myth:

Uses illustrative stories to explain the value of myth, and how the Creation Story fits a mythical pattern.

Chapter Two: Symbols in the Adam and Eve Story

An in-depth explanation and historical background of the various symbols (Tree, Serpent, etc.) that appear in this story.

Chapter Three: The Source:

The source of the Creation Story symbols, particularly the female and the serpent.

I.. Moses and Egypt

II. Mythic Formation.

How and why the Creation Story was constructed along the lines of kabbalstic mysticism to covertly deliver a message of the sacredness of the female, the divinity of humanity, and the nature of sin and evil.

Chapter Four: Jewish Mysticism and the Creation Story:

I. Jewish Mysticism.

Explains Jewish mysticism, traces the early evolvement of Kabbalah, and explains the kabbalists concept of the Sefirot.

II. The Sefirot and Creation:

An in-depth explanation of Kabbalah as it relates to the Creation Story to show the original, intended meaning of this tale.

Chapter Five: Sin, Guilt and Evil.

I. Jewish Thought.

II. Christian Thought.

The why and how the sense of sin, guilt and evil that pervades the theological presentation of the Creation Story became a part of Jewish and Christian thought. The viewpoint of Jewish and Christian mysticism.

Chapter Six: Past, Present and Future.

I. Cyclical Changes

.

Comparison of the radical disruption of traditional religious ways that to

• Language: English
• Publisher: Xlibris US
• Release date: Apr 9, 2001
• ISBN: 9781469109039

James N. Judd Ms. D. D. D.

Dr. James N. Judd is President of Universal Teachings, and has lectured extensively in the United States and England, including addresses at Parliament of World’s Religions (Chicago, 1993). He is past-President, Vedanta Society of Houston, and is listed in Who’s Who Worldwide. Dr. Judd is the author of eight books, and numerous articles.

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Copyright © 2000 by James N. Judd, Ms. D., D.D.

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Contents

PREFACE

INTRODUCTION

INTRODUCTION

CHAPTER ONE

The Significance of Myth

CHAPTER TWO

Symbols In the Adam and Eve Story

CHAPTER THREE

The Source

CHAPTER FOUR

Jewish Mysticism and the Creation Story

CHAPTER FIVE

Sin, Guilt and Evil

CHAPTER SIX

Past, Present and Future

APPENDIX

Ancient Egyptian and Kabbalistic Mysteries

NOTES

Dedicated to

The many teachers

and students who

have helped provide

my inspiration

OTHER BOOKS

BY THIS AUTHOR

Two Ways of Light: Kabbalah and Vedanta The Four Great (Questions of Life The Green Tree and the Serpent Reflections Child of the Sun The Middle Way Enjoy Life

GRATEFUL ACKNOWLEDGMENT IS MADE TO THE

FOLLOWING FOR PERMISSION TO REPRINT PREVIOUSLY PUBLISHED MATERIAL:

Wm. B. Eerdman’s Publishing Co., Grand Rapids, Michigan: Excerpts from Iranaeus, reprinted from The Ante Nicene Fathers

Vedanta Press, Hollywood, California: Bhagavad-Gita, translated by Swami Prabhavananda and Christopher Isherwood, Copyright 1944

Shambhala Publications, Inc.: From The Tao of Physics by Fritjof Capra, copyright 1983. Reprinted by arrangement with Shambhala Publications, Inc., Boston

Samuel Weiser, Inc.: Aryeh Kaplan: Meditation and Kabbalah (York Beach, Me: Samuel Weiser, 1982)

Harper Collins Publishers, Inc.: Excerpts from The Nag Hammadi Library by James M. Robinson, Editor. Copyright © 1977 by E. J. Brill, Leiden, The Netherlands. Reprinted by permission of Harper Collins Publishers, Inc.

I would also like to express my heartfelt thanks to those largely unknown Jewish sages who, over the past centuries, have translated the original Hebrew of Kabbalah into English, and so allowed countless people to benefit from this profound wisdom.

Also, as Bircat Hamazon expressed it in his book, Living Judaism, to those spirits who guide us [and] the guides who fill us with their spirit.

PREFACE

The seed-idea for this book was formed during the Parliament of the World’s Religions in Chicago, August/September 1993. Not actually at the Parliament—although the effect of its influence, and the questions asked after my lectures at that gathering, cannot be discounted—but from long discussions with my Jewish kabbalistic friend in Chicago, William Missar, who was my host during the week I was attending the Parliament. Every night we sat up late discussing the wonders of the Jewish mystical teachings of Kabbalah, and both agreed that more needed to be done to disseminate this wisdom which, traditionally, has been closely guarded by the Jewish masters who are proficient in understanding the mysteries of Kabbalah.

It seemed that the most beneficial way to accomplish this was through an explanation of the Creation Story which appears in Genesis by interpreting the kabbalistic symbology that Moses covertly included in this mystical tale. Not only does this provide insight into the wisdom offered by the ancient Jewish mystics, but it also allows us to see that beneath the outer or literal acceptance of the Creation Story as historical fact—which is the theological position of both orthodox Christianity and Judaism—there is a grand picture of the wholeness and joy of life. And this picture is vastly different than the one presented by the dogmas of these organized religions where, over the centuries, and particularly in Christianity, the tale of Adam and Eve in the Garden of Eden has acted rather like a foundation to support teachings on the inherent weakness of man who is born in sin, evil, the Devil, eternal punishment in Hell, and the inferiority of women.

It is true that the Creation Story appears to support such morbid ideas, but that was not the intent of this tale’s author for, as every Jewish sage is well aware, the Torah (which includes Genesis) has many layers of meaning, and the literal meaning is nothing more than an ‘outer garment’ that hides the body of meaning from outer sight. And since this is a Jewish tale we should at least pay some attention to their insights on this matter.

To explore how and why the early Christians chose to adopt this story word-for-word and used it to support certain of the doctrines of their newly formed Church, is to open a window and observe the general consciousness of the people prevailing at that time. And this relationship between man’s general understanding and the religious doctrines comes into clearer focus when they are compared with current conditions. Today it can be seen how the subsequent interpretations and modifications of these same doctrines that have taken place over the intervening centuries has brought us to a point where—especially in Christianity—it can be found that the old ideas of sin, Hell, the Devil, and the inferiority of women have been replaced by dogmas that more closely resemble the more tolerant thinking on such matters that now prevails late in the 20th century.

This evolvement in consciousness to a wider, more holistic view of life is gradually coming closer to the grand understanding of the intimate relationship that exists between humankind and God that the kabbalists say exists behind the symbology of the Creation Story. This unfoldment has been most pronounced during roughly the past one hundred and fifty years, and given the increasing momentum of changes that are currently taking place in our society it requires no imagination to anticipate that mankind will enjoy an even higher spiritual awareness in the 21st century.

I do not presume to predict the details of how that will evolve, but common sense alone suggests that short of the Jews rejecting Torah, and the Christians the Bible—at best, a ridiculous idea—this unfoldment has to include a correct understanding of what the author was telling us in the story of Adam and Eve in the Garden of Eden. We can, of course, try to ignore parts of or the entire Creation Story—which is what some people do, both within and outside of organized religion—but until we face it as a reality the unconscious pattern will remain and affect our thinking. Further, once the original meaning is understood (as explained in the following chapters) it will be seen that to dismiss this tale is to lose the opportunity to clear up many of life’s mysteries.

It is here that the wisdom contained in the Jewish mystical teachings of Kabbalah is of inestimable value. And although over the centuries these teachings have been closely guarded from Jews and Gentiles alike, and at a level of secrecy far surpassing the practices of other religions regarding their mysticism, this tradition is gradually changing. More Jews are becoming aware of how an understanding of Kabbalah can enrich Judaism, and more English translations of kabbalistic texts are being published that provide the keys to unlock the mysteries shrouding the Creation Story.

As Rabbi Steven Rosman wrote in his Preface to the Twenty-two Gates to the Garden, a book on Jewish mysticism, that his tales have been written to grant anyone . . . entrance. The gates are open to all who want to enter: no matter his background; no matter her prior studies; no matter their particular religious heritage. And the rabbi re-affirmed this in an interview with the Jewish Book News (July 28, 1994) when he said, You need not be Jewish to . . . apprehend kabbalistic insights.

This attitude is long overdue. The Kabbalah has such an indeterminable depth of wisdom that for the sake of all humanity it must emerge from the closet of Jewish exclusiveness and openly, and proudly, take its rightful place with the other leading mystical teachings of the world. For as every kabbalist knows, in sharing it is the giver who is blessed.

As the subject matter in this book concerns both Jews and Christians, consideration had to be given as to whether to use the terms B.C.E. and C.E. (Before Common Era: Common Era), or

B.C. (Before Christ) and A.D. (In the year of our Lord, from the Latin anno Domini). Although the latter designations are still widely used, particularly in Christian writings, I elected to use B.C.E. and C.E. because those terms tend to recognize the validity of Judaism as well as Christianity. After all Judaism did not disappear after Christianity came into existence: both traditions have evolved side by side since then, whereas A.D." suggests that time period was/is solely Christian. And isn’t it rather absurd to restrict any part of time, as being the ‘property’ of any religion?

I am most thankful for William Missar’s assistance in providing certain research material on Kabbalah that normally would not be readily accessible, and for his support during the writing. And I warmly acknowledge the insights provided by Rabbi Lucy Dinner, Temple Beth Orr, Raleigh, North Carolina, who, as a woman rabbi, gave me a much deeper awareness of the role of Jewish women. I also want to express my heartfelt thanks to Rabbi Joseph Gelberman and Dr. Carol Parrish-Harra for their support and kindness in providing the Introductions that follow. And, finally, the most special thanks are due to my wife, Kathleen, for her ever-present support, constructive comments, the artwork on the book cover, and for somehow finding time in her busy schedule to type this manuscript.

James N. Judd

INTRODUCTION

I am delighted to have been asked to write this brief introduction to Dr. Judd’s book. In my 62 years as a Rabbi I have often reflected upon the confusion and misunderstanding in our society regarding the story of Creation in Genesis. I am in complete agreement with Dr. Judd on many of his important points. The Judeo-Christian tradition has for too long portrayed women as evil and inferior, and all of us as eternally condemned to hell, based on a demeaning literal interpretation of the Creation story. We have lost sight of the true point of the story.

My belief in accordance with my own lifelong study of Kabbalah, interprets the creation story somewhat differently. Original sin was not that Adam and Eve ate of the forbidden fruit of the Tree of Knowledge, but that they were not also motivated to taste of the fruit of the Tree of Life. The result of this omission is the creation of this hell on Earth: we have become so full of facts and technical expertise that we can destroy this planet with the push of a single button in any of the major capitals of the world, yet we still have not learned how to live with each other and ourselves in a manner that appreciates and celebrates life on this garden planet.

With regards to the relationship of the sexes, according to Kabbalah some of the confusion surrounding the Creation story lies in the misunderstandings of the Hebrew word Ezer. The most common interpretations of the Creation story would have us believe that God removed an unneeded rib from Adam to create Eve, and thus she is inherently less than he. Is it not possible that Eve was actually the jewel in the box called Adam? The word Ezer means helpmate, which is to be understood that man is incomplete without woman. Both are needed, the jewel and the box.

That Dr. Judd should emphasize that he is not a Jew should not concern either the author or the reader of this book. In the Creation story God created only one Adam, who was neither a Jew nor a Christian. Indeed, he belonged to no religion or sect. Equally true is that the mystery and wisdom of Kabbalah belongs to no one religion. Kabbalah teaches us how to taste of the Tree of Life, and it is good and fitting that this wisdom be shared with the world at this time.

I wish Dr. Judd well in his endeavor to share this wisdom, Hakol b’sader—All is in Divine Order. And so it is.

Rabbi Joseph H. Gelberman, President The New Seminary, New York City

INTRODUCTION

In The Female, the Tree, and Creation, cultural assumptions and cherished beliefs are exposed to the bright light of examination, history, and elucidation. Information rarely made available abounds in this volume. Dr. Judd has gallantly undertaken to share knowledge drawn from years of research, which he presents in readable, understandable language. He offers a myriad of insights into the perennial wisdom underlying the Judeo-Christian heritage. He weaves an overleafing of religious beliefs and concepts so that we may journey with him through the centuries and witness how so much distortion came to be.

At times, spiritual seekers have been surprised by my observation that we can’t be good Christians without a foundation in Kabbalah. In fact, traditional exposure to both Judaism and Christianity fails to fulfill our souls when we are not grounded in the mystical and profound revelations offered by deeper truths. We must realize traditional positions were developed to sustain those wishing to be accepted by their peers by following an established social code. These perspectives provide basic security while paying appropriate respect to the Lord God. The mysticism aspect of Kabbalah and other traditions feeds the unsatisfied; it has a different work and a different gift.

The value of mysticism, the inner wisdom, lies in its contribution to the life of the seeker. The deeper the grasp, the more fulfilled the soul that hungers. In traditional watering-down of great concepts the expectations are that the follower accept and conform to a predetermined doctrine circumscribed by a fixed perimeter. This boundary usually defines appropriate behavior, a code for acceptance, and assurance that the follower has responded adequately to the Great God.

Seeking to draw the practitioner into an even closer relationship with the Creator, mysticism provides so much more. Wisdom is revealed to the adventurer, the how’s and why’s are discovered. The inner story surfaces, albeit in myth and parable. Having won admittance through meditation and contemplation, the quester is liberated from limitations defined by others and embraces the knowing revealed by his or her own soul.

As we recognize the powerful impulses surging through humanity today, we awaken to an inherent need for a renewal of mythical customs, rites of passage, and other rituals. We may not understand with our rational minds either the power of or our need for the archetype, but natural rituals or dramas directed toward divine qualities uplift the lives of the awakened.

Kabbalah—meaning to receive—allows the courageous to approach the fount of wisdom and to dive in their most comfortable depth and breadth, determined by their own choice. Mentors guide and guard as students live out their experiences. Indeed, eager ones do sometimes over-indulge in exploration and become confused. For this reason we are advised to travel into unknown country with a knowledgeable guide. In The Female, the Tree, and Creation, Dr. Judd leads us masterfully through an adventure of healing.

Why healing? I embraced the wisdom of Kabbalah as a Christian under the tutelage of my first spiritual teacher, so this work deeply touches my heart. She blessed my life by revealing to me the very core of the Western wisdom way: Kabbalah. Sadly, then, she shared that Christians—particularly women—were the illegitimate, unclaimed heirs of the teachings. For centuries, thought forms—as serious as the complications of other areas of dispute between Judaism and Christianity—have obstructed the relationship between the devoted followers of this hidden wisdom. Thus, these pages contain a flow of reconciliation and love that brings the wise of both paths to a new clarity. I would call this wisdom a healing hope.

Women everywhere suffer the indignity of second class citizenship. When we perceive ourselves as souls incarnated in female form for a purpose, it encourages us to be treated as the spiritual equals we are. Misinterpreted and misapplied spiritual law fostered differences between masculine and feminine qualities and made them oppositional instead of complementary. I suspect the incoming feminine energies touching our comprehension today will allow us to retrace such distortions and encourage love to bring correction.

So even though Christian Kabbalism is anathema to a ‘devout’ Jewish kabbalist, it is the door to wisdom for many Christians otherwise cut off from the very roots of the creation story and left with no archetypal tree to climb. Our modern society suffers from ignorance of the wisdom that could be provided so easily; in so doing, much healing would be achieved. It is time to discard the doctrines that distort and condemn the contributions of half the human population. Again, I would remind the Christian tradition, it cannot live midway the tree of life without firm, healthy roots and a sound understanding.

By comparing the ritual of the shaman to the story of Adam and Eve, the tree, and the fall, we are reconnected to the power of myths: archetypal vessels of empowerment. We must remember, the power of shamanistic devotion is little comprehended by a modern world whose allegiance belongs to that deity called Rational Mind. We know, however, that if any thing—a practice, a principle, a feeling—doesn’t meet a need, it dies. So the preservation of myths from generation to generation continues when they validate a real inner process, they somehow fulfill a need that exists within us, regardless of how little we comprehend the process or that need.

By incorporating Dr. Judd’s wise interpretation as we read the Old Testament, we see a grand cast providing a powerful, transformative message not limited by the old thought forms. These greater meanings will provide a way for us to recall the stories again—now with the hidden truth clarified.

Just as in centuries past, throughout the hills of the Mediterranean the people adapted to new variations of the old wisdom, today each tradition seeks to honor its ancient beginnings and to restate them so that their uniqueness may be kept alive. When we are reduced to rationalism, we have no umbilical cord to the inner reality. The connection from inner to outer is denied and, in fact, annihilated.

Kabbalah is a system of symbols; words flow through it as it endures as a marker of the way. Symbols do not die; they reveal to us that awareness for which we have made ourselves ready. It is heartening to me that Dr. Judd has dared to undertake an explanation of probably the three most negatively characterized symbols in the Bible, female, serpent, and sin. Such a work is not entered into lightly or readily penetrated. He has seen our need and proceed to shift our comprehension of not only the Bible but of the relationship of modern-day people to the Old Testament and the New. Those who are impacted by these wise words will never be the same, nor will restrictions by doctrine hold them captive any longer. They become freed beings.

At the recording of our creation story, these three symbols held entirely different meanings than they do today. Prior to the rise of Judaism, the female commanded both power and respect; the World Mother was known and loved everywhere; the serpent, later seen by many as the symbol of evil, was regarded as life-giving and progressive. Role reversal is not that unusual as one religion topples another, for it is the custom of the new to take that which is most precious to the old and defile it. Replacing the old with a symbol of the new completes the transformation. With the passage of time, the change settles into place, and the previous myth or symbol is labeled bad.

Surface meanings may satisfy surface-minded people, but the true spiritual aspirant hungers and thirsts for richer food. As souls mature, they tire more quickly of pablum. What we witness today in turning away from churches and temples and their watered-down version of the sacred is an unmistakable sign humanity is maturing and ready for sustenance that meets it current needs. Now is the time for the richness of the mysteries—of both Judaism and Christianity—to be presented to those who hunger and thirst after righteousness.

Spiritual teachings remind us, As above, so below and just as the cherubim guard the entrance to the Garden of Eden, teachers similarly stand guard to keep us from ignorance and distortion. Today, as in the past, those so bold as to proceed to the inner teachings do so at their own risk. They need a qualified teacher as sentinel