On Kabbalah and other methods

First, I thank you for the time and energy you dedicate to answering the questions.

I understand that the subject of the reduction depends on how the wisdom of Kabbalah is defined:
Those who understand that it describes: “spiritual and higher worlds” “that we have no attainment in them”, and everything is “through a parable”, and ”we will receive”, and only “be very careful in your soul, that there is no materiality in the higher ones, not even as much as a grain of mustard”, and in short, who does not understand a reality other than material, and believes that there is a “spiritual” reality “above”, must say that the reduction is not as simple as it seems (like all the other things described in this wisdom), that the whole building is built on it.

But those who understand that we are dealing here with the worlds of wisdom can understand that a certain concept does not exist in our intellect except in the absence of another concept.
And in contrast, the reality we know has a limit. And the limit requires that the concept of "no finitude" be reduced to its literal meaning, meaning that it would not be visible to us, because then there would be no room in our intellect to grasp the reality of creatures whose very essence is a limit.

Am I covering up nonsense here (unconsciously)?

And regarding the surrounding and the filling:
According to the above, the surrounding is the ”infinity” which is not limited, and it is not attainable, but the “infinity”limited is attainable to us, and it can be identified in all of creation. It: fills every world.

indeed

In the 21st of Kislev, the 7th of the month

The tension between ‘sob’ and ’mila’, between the infinity of the Creator, which is above all thought, and His connection to His creatures and His being the animator of all, is the foundation of the faith-based existence, as Rabbi Yehuda Halevi sang: ‘G-d, where shall I find You, Your place is exalted and hidden, and where shall I not find You, Your glory is full of eternityࢩ.

On the one hand, Michael the Great stands and offers before the Lord the souls of the righteous, which even the greatest of the greatest of creatures completely nullify in the sight of the Creator;

And on the other hand, King David stands and reveals the kingdom of the Lord In the world, and its leader in kindness and justice, even the mothers of His servants are considered in His sight, and from them and with them the weight of a place rises.

With blessings, S.C. Levinger

Regarding ‘filling’ and ’surb’. According to the author of the Tanya, ‘surb’ is the consideration of the Creator's infinity and ’filling’ is the consideration of His connection to His creatures (see sources in ’Chavadpedia’, entry ‘Or הממלה קול עלמין’ and entry ‘Or המסובד קול עלמין’), while according to Rabbi Chaim of Volozin (Nefesh Ha-Chaim, Shaar 3Ù Chapter 4) on the contrary, ‘filling’ Expresses the inconceivable infinity of the Creator and ’revolves’his revelation to his creatures.

Shchel, here you have shown us that these are experiences and not claims. God is infinite and He also connects to the world and His creatures. So the surrounding is a name for one consideration and a substitute for another. But you still have not solved the question of what it is? And what is the definition of each of them beyond our experience that perceives it as infinite or connected. The bottom line is that we are talking about psychology and experiences and not claims. And the controversy you brought only sharpens my words.

There is no dispute here. The Holy One is the ‘endless’ in the ‘God of thought and perception; and He is the one who gives life to all creatures and watches over them; ‘fills every world’ and ’surrounds every world’; and where His might is, there is His humility, as explained in Megillah 31:1: Wherever you find the might of the Holy One, there you find His humility… as it is written: For thus says the High and the High and the High, who dwells forever, and holy is His name; in the high and the Holy I will dwell, and with the contrite and humble of spirit, to revive the spirit of the humble, and to revive the heart of the contrite.’…’.

We have not undertaken to define ‘What is He?’ about the One who has risen above all thought, but we have undertaken to endeavor to know some of His actions and ways of leading the world, as His written Torah has taught us and as our eyes have been enlightened and our minds have been compelled by the sight of the wonders of His creation and leadership, so that we may have His love and fear and may cling to His hospitality.

With greetings, S.C. Levinger

The duality in the ways of the Creator's revelation leads to a duality in the way man, created in the image of God, sees himself. On the one hand, man sees himself as a tiny particle, an insignificant crumb compared to infinity. On the other hand, man must see himself as a ray of light sent by the Creator to illuminate his world, and to fulfill his destiny with strength yet humility.

With blessings, S.C. Levinger

We all know everything he does. The terms "sowat" and "mila" are indeed an attempt to know him. Therefore, I argue that they do not add anything to our knowledge of him. Words without meaning.
And the questions of the ray of light and crumbs and the like, are also just descriptions of experiences and not meaningful claims.

‘We all know everything He does’ – I wish we all knew and internalized some of the works of the ’, and it would be perfect in us: ‘The earth is full of knowledge of the ’ as the waters cover the sea’.

With greetings, S.C. Levinger