And the LORD God formed man of the dust of the ground, & breathed into his nostrils the breath of life; and man became a liuing soule.

Genesis 1.7

BIBLIOGRAPHY

1. Agni Purāṇa. Translated by N. Gangadharan, Motilal Banarsidass Publishers, 1954.
   • The act of causing the presence of God Hari is said tobe the adhivāsana (preliminary consecration). Having contemplated on the self as the omniscient, all-pervasive and supreme spirit and having united one’s self-conceited conscious energy with (the syllable) oṃ and after having drawn it out and identifying one’s own self with the all-pervasive lord, (the priest) should unite the earth with the wind, illuminate it with the fire particle (mentally), draw the fire with the wind (particle) and lead the wind into the ethereal space. The wiseman should draw in the same order (the other gross elements) after having made them the receptacles of subtle principles along with the gross principles, the supreme being and the secondary forms such as the sādhyas (Agni Purana 59.1-4).
2. Di Bella, Stefano et al. “The “delivery” of Adam: a medical interpretation of Michelangelo.” Mayo Clinic proceedings vol. 90,4 (2015): 505-8. doi:10.1016/j.mayocp.2015.02.007
3. Meshberger, F L. “An interpretation of Michelangelo’s Creation of Adam based on neuroanatomy.” JAMAvol. 264,14 (1990): 1837-41.
4. Michelangelo. Creazione Di Adamo. 1512. Fresco. Sistine Chapel, Vatican.
5. Shastri, J. L., and G. V. Tagare. The Bhagavata Purana, Part 1. Motilal Banarsidass, 1950. 
   • (The powerful sage) Kardama, the husband of Devahuti, was born from his shadow; this (whole) world was created from the mind and the body of the creator of the universe (Bhagavata Purana 3.27).
6. Shastri, J. L., editor. Śiva Purāṇa. Motilal Banarsidass, 1950.
   • I created Marīci from my eyes, Bhṛgu from my heart; Aṅgiras from the head and the great sage Pulaha from the vital breath Vyāna. I created Pulastya from Udāna; Vasiṣṭha from Samāna; Kratu from Apāna; Atri from the ears and Dakṣa from the Prāṇa. I then created you from my lap and the sage Kardama from my shadow. Finally, I created, out of my conception, Dharma which is the means for the achievement of everything. O foremost among sages, creating thus, thanks to the favour of Mahādeva, these excellent Sādhakas I became contented (Shiva Purana 16.4-7).
7. Ovidius Naso, Publius. Metamorphoses. Translated by D. A. Raeburn, London: Penguin, 2004, p. 107. Print.
   • Stretched on the grass, he [Narcissus] saw twin stars, his own two eyes, rippling curls like the locks of a god, Apollo or Bacchus, cheeks as smooth as silk, an ivory neck and a glorious face with a mixture of blushing red and a creamy whiteness. All that his lovers adored he worshipped in self-adoration (Metamorphoses 3:420).
8. The Holy Bible, 1611 Edition: King James Version. Hendrickson, 2011.
   • And the LORD God formed man of the dust of the ground, & breathed into his nostrils the breath of life; and man became a liuing soule.
9. Neumann, Erich. The Origins and History of Consciousness. Germany, Pantheon Books, 1954.
   • This initial movement, the procreative thrust, naturally has an affinity with the paternal side of the uroboros and with the beginning of evolution in time, and is far harder to visualize than the maternal side. For instance, when we read in Egyptian theology such passages as:
     • Atum, who indulged himself in Heliopolis, took his phallus in his hand in order to arouse pleasure. A brother and sister were produced, Shu and Tefnut. or:
     • I copulated in my hand, I joined myself to my shadow and spurted out of my own mouth. I spewed forth as Shu and spat forth as Tefnut. this clearly expresses the difficulty of grasping the creative beginning in a symbol.
   • What is meant would nowadays be called spontaneous generation or the self-manifestation of a god. The original force of the images still shines through our rather more abstract terms. The uroboric mode of propagation, where begetter and conceiver are one, results in the image of immediate genesis from the semen, without partner and without duality (Neumann 18-19).