Genesis 2: 4-7
Here are the generations of Shamaim
and of Eretz, created the
Yom that YHWH Elohim made them. And the plants of the
fields were not yet on Eretz and the herbs of the fields had not yet grown because Yod-Yod-Elohim had not caused it to rain on Eretz
and there was no Adam to cultivate. But Ad arose from Eretz and watered the whole face of Adamah. Suares, CoG p.93
YHWH: 10.5.6.5, Existence-Life-Copulation-Life expresses in existence the two lives (that of the container or shell or physical support, and that of the contained or germ or inner life) that fertilize each other. This double impregnation can only occur in Man and as long as it does not occur YHWH is immanent but unborn. We will often refer to this schema. For the time being, in Genesis 2, 5-6, Adam has not yet appeared. We will see him created in verse 7 before all the animals.
The impulse to his creation is given (Gen 2:6) when Ad is born of Eretz and waters Adamah (translated "there went up a mist from the earch ..."). This fact symbolized the endogenous quality acquired by Eretz on Yom seventh.
The point of view of Genesis 2 is here already apparent. It does not belong to a Yahvic tradition different from and inconsistent with the Elohimic tradition of Genesis 2 (as has been stated by scholars). It describes the universal life-energy as seen from inside, from its essence, and no longer through its evolutionary aspect. The essence is included in the appearance, the beginning is in the end and the end is in the beginning.
Hence the schema Ad (Aleph and a resitance, Dallet). Aleph immersed in the non-resistant Eretz springs forth with a resistance that does not belong to the limited response of Eretz to the cosmic breath, and it "waters" (fertizles) that Eretz and transfigures it in such fashion as to give it the status of Adamah, translated "ground") the feminine of Adam.
This is a good example of how, in literal Hebrew and in its translations, the text loses its meaning. There is no contradiction between Genesis 1 where Adam is born at the final stage of an evolutionary process and Genesis 2 where he is born previous to all other living beings.
The essential consclusion of Gensis 1:5 (YHWH-Elohim "had not caused it to rain") is that the planet Earth is expected to have in itself the capacity of transmuting its substance. Gensis 1:6 (the going up of Ad as the creation of Adamah) proves that is has indeed that capacity. Hence, in Genesis 1:7 man can be created because it is ascertained that the substance of which he is made (Aafar: 70.80.200 translated "dust", of Adamah) set into indeterminate motion (70) the lowest strata of energy (80) in the cosmos (200).
This so-called "dust (symbolic of crumbled rocklike rigidity) leads us by means of its letter-numbers to the realization that Eretz is not only the Earth. This schema stands for all cosmic bodies and for every aspect of their components, from their simplest chemical elements up to their highest biological aggregates.
Suares, CoG, 93-95
The substance of this garden is named Adamah and life (YHWH-Eohim) causes this substance to bring forth, symbolically, everything that can stimulate the senses and awaken the appetite of Adam: every tree that is pleasant to the sight, and good for food ( Gen 2:9) and, in the middle, the two famous trees -- of life, and of "good and evil". The significance of this symbolism is quite logical. As stated above, what is place in this garden is the germ, the essence, of the human being as formulated in this book. The germ of humanity can never totally come to rest, never completely become static. This germ is an essence, a movement, a dynamism constantly projected ahead of itself -- which, so to speak, never overtakes itself. Thus, although this germ is neither masculine nor feminine, here in the "garden" it possesses all the masculine characteristics and none of the feminine. The feminine of the life-germ is Adamah, from whom spring the remarkable trees in question.
Thus, symbolically, the essence of Adam in Eden is masculine in in character, and the feminine element within him is the substance of Adamah from which arise everything that is capable of developing him sensorially. You will see that this fact is important. In the midst of this sensorial develpment in Adam, in the very heart of it, are the two "trees" similar in appearance; for the tree of "life" is that of life-death, the non-continous pulsation of life; and the tree of "good and evil" on another level, is the tree of Tov-Raa, the tree of fixation-destruction. The latter dominates every phase of this Adam's life and every aspect of the institutions and societies man has created. In short, the tree of life is that state in which the full pulsation of life can be attained at Adam's maturity. The other tree is that state in which Adam, not yet mature, not yet really born (the condition of Humanity at present), is caught in a continuous series of catastrophes. Everything that Adam wishes to build, whether in himself or outside of himself, crumbles to pieces.
The allegory now shows life in its attempt to define the feminity in Adam's nature, to discover a womanliness different from the animal-female quality. Here, as usual, the text is mistranslated and misundertood. First of all, notice the succession of ideas: if you eat of this tree, you will be annililated. Tov is missing as long as Adam is alone: this volatile germ must be given flesh and continuity or, in other words, this embryo that is to develop must become incarnate. For this to come about, Adam must have a partnet against him. This is the exact meaning of the text. Here again, we find the notion of a parner against; for man must learn to play his role and woman hers, in this partnership of life-existence against (and for) each other!
Suares, CoG, Shambhala, 1970 p.102-103