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lysed and the organism left at the mercy of its natural enemies, which soon bring about its dissolution. We shall deal with the action of will on the body, and the effect of such action, in dealing with the question of immortality later on, when we come to discuss the theory of karma. Meanwhile, let us conclude our explanation of the Fall.'
THE FALL.
The curse pronounced on the erring couple and the tempter by the Lord God, after the transgression, is full of psychological import. If we would study ourselves, we should observe that we are endowed with two functions or psychical faculties, the will and intellect, which unite in the ego, or self, making it a complete whole. We should also notice that neither the ego nor the intellect deals directly with the outside world, and that the manas, the central organ of sensation, is the instrument, or vehicle, through which they come in contact with it. In the allegory of the Fall, Adam represents the ego, or the individualized will; Eve symbolizes the intellect (the Sanskrit buddhi); and the serpent stands for manas (the lower, or objective mind). Now, intellect is the handmaid or servant of will, and, at the same time, its preceptor. It is the servant, because it has no other function than to discover, determine and adjust the relations of will as individualized in its objective expression, the body, with other bodies, and, also, with its higher, i.e., the divine aspect; and it is its preceptor in so far as it controls and directs its activity into proper channels, and, by educating it, leads it to the realization of the Self in the highest degree, which is the final goal of education. The primary function of intellect, however,
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