post by gur dimei
in a previous post, I have delineated the two schemes of trinity functioning in the development of divine fullness or pleroma. one is the hylomorphic trinity, composed of the passive intellect (or abstract matter, or millieu), active understanding (or abstract form, or mold), and totalized neshamic mass (or concrete form, or act). today I will focus on the other trinity, which I dubbed as the total neshamogufic/ohromanaic trinity, and today I will refer to it as the technological/prosthetic trinity.
the technological trinity is problematic, in the sense that it grows and brings-forth a substance out of itself. it harbours a self-excessive interior pre-individual reality, also known as the will of the blessed, “crown” (keter) – the auto-aeonic infinity of potentials – which guides, shapes and concretizes the unique complete/perfected individual substance, also known as “kingdom” (malchut), or “the land” (eretz/adama), the total pleromatic mana and the absolute infra-formal physicity.
the technical operation or procedure between the crown and the kingdom is the same as the procedure between an essence and its instrument/prosthese. it seeks, in the zohar’s language, l’m’abed avideta (“to bring-forth the problema” or “to process the procedure”). this relationship is reciprocal/mutualistic, as the materialized form takes its guidance from the infinite potential of the ratzon. in this manner life organizes itself – by permanently passing into itself, infinitely singularizing and being-made out of the self-fertile power of itself.
[the inexhaustibly ever-perfected self-potentials (keter-chochma) operating through the absolute neshama (da‘at)]
in the opening to sefer habria rabbi natan of gaza begins attending to the matter of ma’aseh breshit (the [first] making of genesis, or simply creation), which is concerned with the founding of the primal infinite potential, to which he refers as machshava (“thought”), which he describes as endless and total, containing “depth and head” (omek v’rosh), which refers to an ever-enduring and ancient spiritual corpus or hyperaeonic self-completing reality. this primary potential is the source of life and subsistence of living forms on earth, hence, they incessantly gather vitality through the infinite potential in the root of their world-activity. the corpus of the machshava is called binyan (“construct” or “operation”). the binyan is informative in the sense that it develops and self-gathers the complex fullness or content of divine power. according to rabbi natan, no ma’aseh (“making”, or rather – “act”) may be completed as long as the infinite potential of machshava still lingers, since new thoughts and contents will always reemerge and resurface within the domain of infinite divine power, and thus the creation will be unceasing and in that sense both eternally unfulfilled and internally self-fulfilling. the mystery of ma’aseh breshit is the ongoing and unceasing auto-poiesis of the divine life-form from within its self-fertile potential.
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