I dislike rabbi david nieto because of his anti-shabbatean sentiment and literalist hermeneutics. but I still think we can learn from him a thing or two.
rav nieto claimed that there is no such a thing as “nature” as a seperate entity from God which manages the world in place of divine economy. according to rav nieto, God unceasingly “provides” for the world, and in that sense instead of (the rather cyclical and hermetic) nature there is an incessant one-sided linear generation of the world by the divine providence which provides.
this vision is, indeed, way more in line with rabbinic tradition than rambam’s claim that divine creation is not matmedet (“ever-occuring”). as nieto shows, we indeed say: mechadesh b’chol yom tamid ma’aseh bereshit (“he ever-generates the world anew each day”) and may I add – we also say: mchalkel chaim b’chesed (“provides for life with grace”) which hints at the providence of life by the ever-excessive grace. also, kalkala (from which mchalkel is abbreviated) means also “economy”, hence, the economy of salvation is essentially a matter of providence by God to the world, it is a matter of the linearly channeled fulfillment of the world by God.
the zoha”k 1:267b says:

the highest hechal [“territory/channel”] is called ahava [“love”] and by love everything exists [...] and everything exists through rechimuta [“grace”] [...] and it has been made clear, that as is written: nahar yotze meeden [genesis 2:10 – “a river springs from eden”] it ever-flows to the worlds, as they are possessed with its chavivuta [“pleasantness”].

hence, God provides for the world with his love, with his infinite vitality, with his ever-flowing energy, which unceasingly fulfills the worlds and revives and renews them always. the love is the substance of God by which he becomes worldly and communicates himself onto human reality.
on daf 82b of part 1, the zoha”k says:

all the seven support pillars of the world are erected by the seventh one, which is the support of the whole world, and he is the tzaddik, who waters and satiates the world and feeds all, and on him it was written: “bless the tzaddik for that they will eat the fruit of his works” [isaiah 3:10] and it is wrtten: “hashem is good for all and his grace is for all his works.” [psalms 145:9] rabbi yitzchak said: it is written “and a river springeth from eden to water the garden” [genesis 2:10]. that is the support pillar that the world exists by; and he waters the garden and the garden is made-satiate by him, and makes fruits from him. and all the fruits blossom in the world and they are the kiuma [“subsistence” or “reality”] of the world, the kiuma of the torah. and who are they? They are the neshamot of the tzaddikim which are the fruit of the ovadoi [“works/deeds/makings”] of the holy one b”h. and thus each night the neshamot of the tzaddikim rise, and at midnight the holy one b”h comes to the garden of eden to enjoy them.

the zoha”k tells us here that the potency through which the holy one b”h manifests himself in the cosmos is in fact the tzaddik, who is the vessel of providence, the seminal discharger of divine self-abundance. in that sense, the tzaddik plays the role of the anthropogonic life-tunnel which realizes God in the world and maintains and brings forth the economy of salvation, and more than anything – brings forth the neshamot of the tzaddikim, that are the growth and fulfillment of divine makings. the providence of the tzaddik reaches a climax at midnight when the tzaddik rises from exterior physicality to inner reality, as his neshama reaches its divinized fulfillment in God. this is the ta’am for tikkun chatzot, in which the shechina is carried by the tzaddik back to its full glory.
we need to learn how to become vessels which channel and realize divine life in the world. we need to be ready to surrender ourselves to love and be filled with God’s holy light. we need to become active agents in the providence of the world, in the economy and maintenance of humanity, of the neshama, of God. amen