Material possessions, garments, and adornments serve merely as tools of the serpent’s persuasion. The allure of accolades, the magnificence of authority, the delight of sumptuous foods, and the allure of an immoral woman—these are all traps set by the devil (cf. Proverbs 7:21). The seductive rhetoric of the unclean spirit beguiles the flesh, which, while it weakens in its feminine delicacy, seeks to usurp the spirit from its rightful position of dominion (for the beauty of women is first perceived by the physical eye, not the spirit). What one fails to see, one fails to love; yet when the flesh craves, the soul begins to align with it, softening its resolve, and the mind, ensnared by affection, capitulates—both are united as one flesh (cf. Gen. 2:24; Mk. 10:7; 1 Cor. 6:16; Eph. 5:31). Through the devil's temptations and the prompting of the flesh, sin enters, and death follows.
However, the affliction of the soul is more powerful than any physical illness, often leading one to jeopardize their bodily well-being in pursuit of spiritual satisfaction, ignoring risks. It is fitting to recall Theotimus, who, despite suffering from a grave eye ailment, was fiercely devoted to his wife. Despite the physician's warning against intimacy, he succumbed to his impatience in a moment of passion, unable to hold back. Aware that he faced potential blindness, before being with his wife he declared, “Farewell, dear light,” highlighting the peril of passion's grip far exceeding that of fever—it is far more destructive and consuming.
Once a person regains clarity following a period of darkness, they will inevitably open the inner eye of conscience, prompting remorse for their actions, leading to shame over their wrongdoings. At this moment, the sinner begins to tremble before God, desiring to conceal their faults yet finding no refuge. He reproaches the flesh, blaming the devil—identifying her as the facilitator of vices and him as the source of sin. His own wretchedness becomes apparent, for every hidden thing is laid bare before God, and the fig leaves of bodily coverings and worldly accolades cannot hide the hidden wickedness (cf. Gen. 3:7). As a result, man, burdened by guilt, begins to dread divine judgment, uttering, “What mountains will fall on me, in what crevices will I hide when He comes to break the earth?” (cf. Hos. 10:8; Lk. 23:30; Is. 2:21). The flesh gives rise to thorns and brambles within the soul (cf. Gen. 3:18; Hos. 10:8), manifesting as the bitter remorse and anguish that the soul has prepared through carnal desires. Thus, earthly pleasures ensnare the soul, making it difficult for it to ascend once more without divine assistance after it has fallen. It is now ensnared by its own pursuits and shackled by the shadows of worldly allure.
The Lord came to redeem Adam and Eve; He was formed in the likeness of God, and she received strength through her husband (cf. Gen. 1:27; Gen. 2:23). While Eve remained submissive to the stronger one, they collectively adhered to the divine will and lived a celestial existence in paradise. However, when the flesh succumbed to different inclinations and disregarded the divine commandments, both were justly expelled from paradise (cf. Gen. 3:23), falling into sin’s abyss. No one should find it strange that Adam and Eve represent the soul and body, just as they are also seen as symbols of the Church and Christ. The apostle states that the two shall become one flesh (Eph. 5:31) and continues, “This mystery is great; I speak concerning Christ and the Church” (Eph. 5:32). The divine designation of the Most High lends assurance that our soul, too, possesses a mysterious significance.
Yet the soul remains bound, nailed, and captive, suffering alongside the flesh, tormented by physical ailments. A healer is essential! Is there a person capable of aiding others while unable to aid themselves? Who can restore life to others if they themselves cannot evade death? For, “All in Adam die” (1 Cor. 15:22). Concerning one man, sin entered the world; through sin, death ensued, and thus death spread to all humanity, for all sinned in him (Rom. 5:12). Consequently, his transgression brought about the demise of all. Then came the saints and prophets, proclaiming the divine will, yet they achieved little. Let us seek a healer among the angels and archangels. But how can they assist me in overcoming sin if even the archangel could not avoid it? (cf. Jude 1:6) How might an angel lead me back to paradise, when Satan and his angels could not retain their divine abode?
THEOSIS