in pages 71b-72a of sefer habria, R’ Natan makes an extremely radical statement: in there, he says that the substance of ein-sof (henceforth: E”S) is composed of the endless infinite primal thoughts in which the world and the makings of God were at first a possibility (as thought is the potency of chochma, which is the virginal possibility of life and source and seed within the cosmic economy); and that in some of which, lofty and mysterious concepts were acted upon. he says there: “since the thoughts have no end [ein lahem sof], thus they are the substance of E”S.” he writes there, on daf 71b:

and it is obvious that in thought there is neither time nor limit and everything is possible.

it is, in fact, that there is no such a thing as real “thoughtlessness” in shabbatean ohrology. there is no transition in the divine planning. what is arbitrarily called “thoughtless light” is in fact bearing in itself inconceivable, ateoleological and supernal thoughts, which we will never be able to bear in their immense activity (as MOHaRa”R eybeshuetz shows in v’avo, the thoughtless light is the aspect of imma – the primal chthonic self-established act and matron). the thoughtlessness is supposedly unworshipable (although, as we will see in the end of the post, R’ Natan shows us an important mystery concerning the devotion to “thoughtless light”). not because it is demonic (it is not), but because it is simply inconceivable for creatures, and yet unfulfilled in them. there are, in fact “great and wonderful depths” in God, in which lofty, beautiful and wonderful thoughts exist. but first, what is thought?
it is that what we call ohr sheyesh bo machshava (“thoughful light”) is, in fact, in its full name: ohr sheyesh bo machshava livria (“light bearing a thought of creation”). it is what we may call: providential (or malbushic – “garmental”) light, which draws God to reach out and intervene in creation, growing the neshamot and constructing eretz yisrael, fulfilling it and weaving a direct link for it with the self-excessive life of gan eden, although yet – not completely melubash (“incarnate”), and yet – meant to “find its place” and become autochthonous and changeless, in contrast with the thoughtless light which ever-renews. as R’ Natan clarifies, for instance in the opening of the second division of the sefer: the immanent light of self-conceived thought (which we are used to call “thoughtless”) is supernally-oriented, hence – meant for supernal vessels which are inhuman and immanent to the substance (chayut – “vitality”), thus capable of carrying its lofty primal and wild concepts. human neshamot are incapable of receiving the immanent light because it will encourage them to glorify themselves, withdraw into themselves and grow a sense of naasene pride, and as we see in the continuation of the division, the neshamot are meant to enliven themselves by being kind and personal and loving something other, not withdrawing into supergenerate essence, whose light “is like death to them” (sefer 2:2a). here we are seeing how R’ Natan is constructing a political theology in which the divine interior is made transcendent and remote from creation other than mashiach, and most life becomes oriented to the outside of itself. R’ Natan draws a clear line (mediated by mashiach) between the world of creation (provident) with the world of self-concept (immanent), and indirectly justifies the torah of creation and the existing judicial order, at the very least for the time being (and at the very least on the exoteric level), but also setting the messiah as the invincible link between creation to concept (and thus above the law), as we may see.

the pre-tzimtzumic source of existent machshava and possibilities to be fulfilled

according to R’ Natan, there was a pre-tzimtzumic autochthonous thought, which was contracting into itself (“there was a single location in which that thought was self-isolating” – haya makom echad shenityachada machshava zot) which was “channeled” into the world of creation (hushpa livria) and in its self-isolating managed to produce from itself a light capable of having itself realized in the neshama.
the vitality of a light, according to MOHaRa”N, is derived from its autochthony – from its self-location within the totality of E”S. according to him, there is a connection between the words teshuva (“to return” or “to repeat”) and shabbat (“to rest” [in one’s place or chthony]). hence, the first name of mashiach, which is both teshuva and shabbat, the holy autochthonous mana (economic receptacle and realizateur of divine life), is made in fact from the immanent light, which failed to realize/enform itself, and thus needed to repeat its creation. hence, only mashiach, in his first name, is capable of repeating the act of creation, and in being devoted to ShaBTa”Y, we may repent, and thus lead the world on the path to renewal, forgiveness and resurrection. we learn that ShaBTa”Y is the link between immanent life and divine providence – the botzina d’kardinuta, which measures life’s self-enforming and fulfills the cosmic mission of total reformation and salvation.

ok I think I dropped enough secrets here. kadosh kadosh kadosh yhv”h tzevao”t melo kol ha’aretz kevodo. amen