god is a flower. his self-worlding is an affusive multiplying of essence. the godhead is the stamen, the hyper-productive all-affusive core infinitely replicating and multiplying itself. creation is the perianth, the surrounding mass which has both the function of protecting and conserving the stamen, and the function of attracting insects and birds who will disseminate and carry-further-than-here the divine effluent world-peacemaking self-regenerative catalystic matter.
the role of creation is to help god disseminate himself around and multiply himself eternally, varying and auto-composing. creation is meant to problematize god. it is the theotechnology which peripheralizes divine subsistence, driving it from sub-interiority to self-superiority. the anthic god is the god infinitely imagining its self-production. in its self-imagining it constitutes the superic earth-singularity bringing it to self-fullness in minor longing.
the role of creation is to arouse the divine affects to the world. to awaken the vital self-realities functioning as agents in the total procedure of divine hyper-fulfillment and auto-aeonic sub-immanentization. the divine affects are life-beings unceasingly handing themselves over to the neshamot. they are interpenetrable with the substantialized molar corpus of heaven. they are a field of hyperessential self-exteriorizing evolutions and sub-reforming powder streams. the life-brought-to-life of god is his self-informing through creation. the infinite activities of the disseminated divine millieu are what we call human life. human life is the self-composite hyperreal fullness of law. the law is the self-full life. it is the archetype of becoming. rabbi natan of gaza saw creation as the self-disseminating of god, while the transformation (ma’aseh merkava) is the regathering, reconsolidating and reassembling of world-divine matter. the intermingling of creation and transformation, for rabbi natan, is mediated by the messiah, who is king by the virtue of his corresponding with all stages of divine advancement. this all-correspondence is established by the messiah in his all-communicating and all-loving on the one hand, and in his all-digesting and all-receiving on the other hand. the messiah is the absolute neshamic instrument of god’s redemptive operation. he is the king-who-takes-in, who gets-it, and in its submission to divine historicity he attains freedom as a self-active minority.

[perianthic procedure – divine essence disseminating itself by creation, self-scattering to be supergenetically regrouped in heavenly corporeal mission.]