in previous posts I have shown that amira”h (and particularly his first name – shem ShaBTa”Y) is an organ with demiurgic qualities. in fact, he is what I started to call “the second demiurge”, which completes and perfects the initial flawed creation of his interiority, and thus – a growing demiurge, a growing theo-morphist. in my shabbatean theory, sha”tz is our ChaBa”D – chochma, binah and da’at. this trinity is what I like to call the hylomorphic trinity, which is composed of golem (pre-existent materia, ChoChM”A = GoLe”M), tziur (enforming agent, a dividing and personalizing understanding – binah) and neshama (the total and full consummation proceeding from the phallo-vaginal procedure of ChU”B [chochma u’vina]). this trinity is basically the intellectual trinity of the ancients – of plato, aristotle, solomon, etc. the trinity which brings god forth out of himself, by the way of intuition/generation or basically – concept, which is made of hylic limitless thought and formal absolute understanding, turning into a neshamic act.
another type of shabbatean trinity, which is what we call raza di-meheimanuta (“the mystery of faith”), is the total trinity, or the ohro-manic/neshamogufic trinity. this trinity is explicated in the zoha”k, particularly in parashat vayechi, in a paragraph famously evoked in the opening of v’avo hayom el ha’ayin:

come and see, they are three nishmatin [“spirits”] [...] one is the nishmeta of all nishmatin [...] now other nishmeta is a nukva hidden within her potencies, and she is their nishmeta [“spirit”], and from them the body is inclined to reveal her avideta [“procedure”] to the entire world. as a gufa [“carnal construct”] which is a mana [“vessel/receptacle”] for the nishmeta to process its procedures in it.

we can say that while the hylomorphic trinity is marginal/formative/generative, the total trinity is pleromatic/totalizing/procedural. the latter is focused on the completion, perfection and self-realization of divine procedural activity (avideta), and in that sense it is particularly binatic, post-demiurgic and eschatological in nature. these two trinities are different modes of divine activity – the first is initial/secondary, while the second is eschatic/primary. they are two triangles composing the same star of david, they are both modes of bringing forth in the divine corpus.
my shabbatean motto is this – Sha”Tz is our ChaBa”D. and as the second demiurge, he is also our avid (“processor”) who becomes pure light when making himself a full mana, and in him actualizing the personal procedures of the neshama of all neshamas, thus becoming a total subsistence which fulfills the divine interiority and turns it into an absolute infinitely self-produced personality.

to hear more about my shabbatean theology come to holzer books (jaffa street 91, jerusalem) in the coming two mondays (on 03/06/23 and 10/06/23) at 20:00. I am conducting a modernist shabbatean reading of hegel’s lectures on religion and R’ Natan’s sefer habria.