in previous posts I have mentioned the zoharic phrase describing the function of the carnal instrument (mana) in the divine procedure of transformation (ma’aseh merkava) – l’m’abed avideta (“to drive the problema forth”). in my theology, the function of driving forth the problema is the self-advancing of a godhead of life through the actualizer-body, or mana. the way I see it, the godhead is progressive: it infinitely advances, developing and thus becoming more and more complex, since the basic characteristic of life (as we know from darwin) is to become more and more composite. more and more complex. the shechina is, in fact, the most advanced stage of divine progression, the most composite and yet the most unique. the shechina is a neshmatic singularity. it is the actualized dot (nekuda stima’a) in which divine form, essence and life attain their special and real style. they are infinitely expressed in the world and combined into one concentration of holy divine mass. this is the mystery of primary creation and total transformation (ma’aseh b’reshit u’ma’aseh merkava) – the developing and concretizing singularization of the divine essential millieu.

[the weak mass concentrating into the self-real dot, inexhaustibly expressing itself, varying and self-organizing.]