“There is none else beside Him” is the main and most important topic in the wisdom of Kabbalah and in the life of a person in general. First of all, it is the foundation for our entire outlook on life and the perception of reality since everything is derived from one force. It is up to us to know how to relate to what He portrays within us, how He has constructed us to feel as if we exist within bodies in an external reality, and how desires and thoughts are awakened in us at every moment so it seems to us that we exist and reality surrounds us.
But all in all this is an imaginary portrayal that doesn’t really exist; it only seems that way to us. Through the right attitude towards reality and ourselves, through everything that we feel within our senses, can we reach a true perception of the higher power. We discover that He exists and He actually determines and molds everything for us.
“There is none else beside Him,” means that everything that I feel comes from this Higher Power, which portrays this picture for me. It is up to me to relate to the entire reality that comes from Him.
I forget this at every moment, and at every moment is a new way to perceive a new reality as if I exist and the environment exists by itself, not derived from any outside source.
At every moment I must concentrate my perception, my inner sight, my inner feeling and thought, that in the end, all of this arises as a result of the influence of the upper force on me. There exists a particular point in me and this force portrays all the rest for me. Within that point I feel myself, and the world in which everything is turning and transforming.
I must say that everything that I feel as a disturbance that diverts me from the right perception comes from the Creator and “There is none else beside Him.” Only He creates this reality and confuses me at every moment. It is up to me to say that all of this is for my own good. Which is to say, all of the disturbances, the confusion, the disappointments, all of the pleasant and unpleasant things, everything that attracts or repels, everything that passes my way, He organizes for me very precisely so that according to all of these disturbances I will direct myself at every moment to the only source that arouses everything within me.
In this war between me and the Creator (who is always confusing me), I begin to relate to the world as if it exists on its own, for the various people who influence me and awaken various impressions in me and also that I am constantly changing myself. In all of this, it is up to me to see only Him.
In this way I clarify all of the Reshimot (remembrances), meaning the entire great performance that they display in front of me and in which I participate. If I persist, clarifying as successfully as possible, I seem to advance. But that is not true; I don’t advance that way.
It is logical that if I relate to the Creator like this, then I am found in a conflict, in opposition to Him; we are found one against the other. And this attitude is incorrect. After all, the Creator organized all of these states for me so that I would be constantly directed towards Him. I will err, I will be confused, and I won’t succeed in remaining directed towards Him and feeling that all of this imaginary reality exists on some screen between Him and me on which He portrays the world for me.
If a person constantly wants to locate the Creator behind this entire picture, he reaches absolute despair because he is unable to hold on to this. This despair is most helpful, targeted from the Creator. After all, the person then begins to feel that he needs help from above, because he is not able to be connected to that source, to that single cause that builds for him the reality around him at every moment. And so he breaks out with a request, with a prayer, with a cry, with resentment that he is constantly yearning to be in connection with the source, with the cause, with the Creator, for this escapes him. A request is formed in him, a correct demand that the Creator help him. It means that he stops the game, the competition against the Creator, whereas the Creator had given the person a perception of the world so that he will feel himself. And the person feels that this is the reality. He relates to it without connection to the cause that constructs it, which is the upper force. The person sees that he is detached from the Creator all the time and is found in a performance, in a picture of an imaginary reality.
If the person’s request approaches being an inner demand again and again, he begins to feel that he is having a dialogue with the Creator about reality, faced by disturbances, which he no longer sees as disturbances but help. Through this he builds himself so that he can understand and feel the Creator. He begins to learn the language, how the Creator is turning towards him through all of this reality and how he attributes all of this reality to the Creator and knows how to answer Him.
And then, from his complaint, his suit against the Creator, he reaches thanks. He begins to understand that this is how the Creator is developing, growing, and educating him. He is teaching him to understand the higher language, which doesn’t come through words or letters but through the surrounding world.
The whole world, all of the person’s feelings about himself and the world, all of his perception becomes a very rich language; for the entire world is showing the person how the Creator relates to him and how the person relates to the Creator in response.
The world becomes a screen on which, through various forms, colors, sounds, through all the distinctions in the perception of the world, the person begins to identify a very unique and hidden code. As a result of this he begins to feel and understand the Creator.
Instead of the claims against the Creator that he has no control over the world and he cannot identify the source, the upper force, the unique cause, he begins to thank the Creator for everything that happens. About this it is said, “The entire world is worthwhile for him.” That is how the person advances.
The question that begins to be clarified is, “Why did the Creator make all of this?” To the degree that the person is ready to thank the Creator, to identify with Him, to be detached from himself, as if he didn’t exist at all, but he is ready to penetrate into the picture that the Creator presents to him and to identify with the upper force, he truly begins to feel by way of this language, which is the whole world, that he is adhered to the Creator and advances together with him by means of those same steps, the changes, the colored forms, the sounds, the feelings, and the thoughts.
The person identifies with the Creator and changes himself so much that he begins to advance together with the Creator with the same movement. And not only does he receive impressions from the Creator, but he tries to react, to adhere to that form, to that world, and to that picture. He doesn’t go after the Creator like a little child, but both of them begin to work with the same form, at the same rate. And then this world disappears.
For the world is a result of the difference between the influence of the Creator on the person and the reaction of the person in regard to that. But if they begin to be alike, to move at the same rate, with every step and with every stride without any difference between the deed that the Creator initiates and the deed that the person finishes, but everything happens together, then the form of the world, the picture of the world, disappears (“Olam” [world] from the word “Halam” [hidden]). Then the person and the Creator connect. This state is called “adhesion.” That is what we must reach.
From the Convention In France “One For All And All For One,” Day Two 5/10/14, Lesson 2