The Basi Legani of the Ramak z"l

B"H

We'll, not exactly, but he does bring a number of parrallel concepts in his sefer Shiur Komah, Torah Perek 23.

Here is a free translation I made for your enjoyment. :)

"The garden of his pleasure that he planted below." I say this concept as it applies to this physical world, not in its degraded state, as its subjugated to the nine curses that the land was cursed (by the sin of Adam), rather, in its previous (original) existence and the one it will be renewed as.

Now, you might think to ask, "aren't the higher realms much greater than these lower realms? Aren't the lower realms subject to the process of degradation and decomposition (as all physical things are?) How can we say that this world is greater than the higher worlds?

To this we answer that to each creation there are two facets (faces.) The first faces upwards and all together go up from above to below. From Asiya to Yetzira and from Yetzira to Briah and from Briah to Atzi'. 

These upwards looking facets are lower than the downward gazing facets. That is, the second facet that descends from Atzi' to Briah, from Briah to Yetzira and from Yetzira to Asiya. This is the greater viewpoint, a straightforward supernal light that sparks and descends from level to level.

Now, since this is so, we find that those below looking downwards are greater than those above looking upwards. This is what our sages hinted to with the statement, "IKAR SHECHINA BE"TACHTONIM HAYSA," "the main divine presence was in originally in the lowest realm." That drawing light straight down from above to below is the main supernal pleasure. The reason being, they (the lowest realm) receives the good in accordance with the divine intent of creation, "to give good." These, then, are the ones who,  in many ways, are especially receiving the good (since they are the most lowly.)

As a testimony to this idea, man, who binds all of existence together, was not created and lifted it up (to exist) in the heavens above. Rather, he was created and placed down in the lowest world. The main purpose being to draw down the supernal below, not the sublimation above of the on-high upwards. The reason being, that even if all of the on-high gather together to unit the supernal attributes and draw down divine good it will not have anywhere near the effect as man below with intention. Even a single person who makes an effort to serve, will support the rest (of existence.) The divine presence will turn from the all other existence and concentrate on that particular (person.) 

The words of R' Chiya, when he praises R' Shimon, in (Zohar) Parshas Shemos, testify to this fact. He said, "'There is no one (angel) who arouses song while R' Shimon is studying Torah, rather all stand.' When R' Shimon fineshed who could see... etc." So, then, the main pleasure above is this, lowest, assembly.

For this reason we see the the language of the verse, "Bless Hashem... his malachim, tzva'av, maysav (angels, hosts, actions, in the plural.)" However, for man (its in the singular,) "Barchi Nafshi," "my soul blesses," not, "the souls." Even one soul (of man) is worth all the rest that are mentioned.

It's found then, that lower realms speak (praises, prayer etc) more than the above realms and that the culmination of the lower realms importance is man. The reason for this is that the main purpose is to draw light to one who is faltering (like most downtrodden poor.) The one who falters the most is this lowest realm. The reason being, that (when helping them) is when the greatest good is accomplished and the intention in the entire creation was to give and do good (to the creation.) These, then, are the ones who receive the most good because of their fallen down and lowly state and give the most pleasure on high in giving to them.

If so, these below are his "garden of pleasures." For this reason, we find by the supernal unions, "yichudim," the main intent is to awaken an supplicant arousal from those below, from below. If you have these below there, all the rest is found there (all else stands and exists,) But if these (below) are not there, there is not completion at all (to the divine intent; the purpose is not fulfilled.) This is the concept of the exile of the Shechina, destruction of the temple, the exile of Israel and the withholding of good from all the worlds because the sin of Adam the first man. This sin caused blemished the entire supernal structure of creation and almost nullified this intention and purpose, as is known.

For this reason I call this world, "the garden of his pleasure." A garden below that causes the supernal "Eden," since the supernal union is entirely dependent on man, as will be explained in the coming chapters, be'ezras Hashem. I call this "planted below," since this world is only as a "planting," that the supernal light is planted in, and from it (the world) it grows upwards, from below to above.

The concept is that even the light that turns its 'face' upwards is the secret of an upside down tree, as we've written (the 'normative' supernal tree having roots above and branching towards below.) That is why I call it "truly planted below," since they are planted in the lower realms. Many kinds of blooms of different roses sprout from below and bloom from these plantings below (allegorically.)

On this it says, "YISMACH HASHEM BE'MAYSAV," "let Hashem rejoice in his works." It does not say "let Hashem rejoice in his emanations, "ne'etzalav," or "be'nivra'av," his creations or "be'yetzurav," his formations. Rather, specifically, in his "maysav" his actions from the lowest world. 

Like it's written, "...if you cut off our name from the earth, what will become of your great name?" This reflects that his great name is tied to us and dependent on us. So Hashem's name, then, is planted below in order to sprout upwards.

This is also the secret of "Yisgadal Ve'yiskadash Shmei Raba," "let his great name be greatened and made holy," that it's all dependent on the lower realms. 

Similarly it's written that "Hakadosh Baruch Hu swore that he will not enter the Beis Hamikdash above until ... (we enter the Beis Hamkidash below.)"

~~~
As an aside, in the previous paragraph he discusses the language "mishaleych" at length. Reminds me of the discussion in Basi Legani of "Mishalech Le'ruach Hayom."