“Taoism regards the actual dichotomy between man and his primordial nature in terms of a disequilibrium. Vedanta starts from the perspective of illusion, while Buddhism speaks of the same thing in terms of ignorance. Judeo-Christianity teaches that man is in a state of fall, whereas Islam describes it from the point of view of rebellion.
‘If we say that we have not sinned, we make Him a liar, and His word is not in us’ (I. John, I. 10). ‘Manifestation by definition implies imperfection, as the Infinite by definition implies manifestation; this ternary ‘Infinite, manifestation, imperfection’, constitutes the explanatory formula for all that can seem ‘problematic’ to the human mind in the vicissitudes of existence’ (Schuon; De l’Unité transcendante, p. 66). ‘Deem not strange the occurrence of afflictions as long as thou art in this perishable abode, for verily it has begotten nothing except what merits its appellation—and inevitable is this designation’ (Ibn ‘Ata’illah: Hikam, no. 34). Likewise Boethius: ‘Thou hast yielded thyself to fortune’s sway; thou must be content with the conditions of thy mistress’ (Consolat. Philosoph., II. i). No individual as such in time and space is free from the conditions thereof. ‘The man who has found reality, as well as the man who is still in the coils of the phenomenal, is like one travelling over a flooded road’ (Hônen, p. 610); bearing in mind, however, ‘that all things work together for good to them that love God, to them who are the called according to his purpose’ (Romans, VIII. 28). ‘Therefore if thou suffer persecution, wretchedness, and other dis-eases, thou hast that which accords to the place in which thou dwellest’ (Richard Rolle: The Fire of Love, I. viii). ‘It is not the world then that deceives men,’ says Hermes (‘De Castigatione Animae’; Hermetica, IV, p. 289); ‘but men deceive themselves, and so bring themselves to ruin. They think their happiness consists in the goods which this world gives, and think that these goods will last for ever, forgetting that life in this world is an alternation of good and bad.’
Source: Whitall N. Perry, The Spiritual Ascent: A Compendium of the World’s Wisdom, Book One, Part I, “Separation — Sin”, pp. 53-4
The Qur’an reminds us of the primeval event of awareness for every human soul in the Chapter The Heights. God asked each soul about its self: “When your Lord made them testify concerning themselves: ‘Am I not your Lord?’ They said: ‘Yea! We do testify!'” (7:172).
Each soul bore witness to their Lord and declared their devotion and servitude. The human soul which, according to the Qur’an, had existed prior to its emergence into this world, was untainted, pure potential before its separation from God.
“So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: ‘Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?'” (7:22)…Then, God told them: “We said: ‘Get ye down all from here (the Garden); and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.'” (2:38)
Perhaps one way to look at the fall of Adam and Eve, and by extension all of Mankind, is to consider the fact that man’s potential, or his self, can only develop and be known through experience. That is, man discovers himself as a consequence of his alienation and separation from God. It is a seeming separation, however, for in reality, separation brought about by rebellion and consequently, the fall, is but illusion, disequilibrium, and ignorance.