Sage Words on G-d as All that Exists

In my previous post, I discussed the implications of G-d's Absolute Infinity, and referred to some of the sources in our mesorah that discuss the implication that G-d is all that exists. In this post, I present some sage words from these sources. Except for the last quote, the translations are my own and I take responsibility for any errors.

From R. Chaim of Volozhin's Nefesh HaChayim (Sha’ar Gimmel, Perek Vav) regarding the initial pasuk of the Shema:

The One L-rd, blessed be He, is One in all the worlds and the entire creation, an absolutely simple Oneness, and all things are reduced to nothing, and there is naught else beside Him, may He be blessed, at all.

From R. Schneur Zalman, Perek 6 of Sha’ar HaYichud veHaEmunah:

This, then, is the meaning of “and take unto your heart that Havayah is Elokim”. That is, these two Names actually are one, for even the Name Elokim, which contracts and hides the light, is an aspect of Chesed, like the Name Havayah. For the attributes of the Holy One, blessed be He, are one with Him in an absolute unity, and “He and His Name are One”, for His attributes are His Name. And if so, as a result, you will know that “in the heavens above and on the earth below, there is nothing else”. This means that even the material earth, which appears to the eye of each to be truly existent, is naught and actual nothingness with respect to the Holy One, blessed be He.

From Rabbi Aharon HaLevi's Sha’arei HaYichud veEmunah, Sha’ar I, Perek 24, Daf 49a:

But with respect to the Holy One, Blessed be He, as it were, there is nothing that preceded Him that that He could expand into them because there is naught beside Him, and nothing but Him, and nothing outside of Him, may He be blessed, that one could say about Him that from the perspective of His Will such a thing [is so].

Nor is this idea confined to the Chabad school of Chassiduth. Note the following from the Breslov perspective, as discussed and translated by R. Dovid Sears:

Rabbi Nachman’s foremost disciple and scribe, Reb Noson, also affirms this concept: “When the verse states ‘ein od milvado,’ it means to say that nothing exists but G-d. Above and below, in heaven and on earth, everything is absolutely naught and without substance – although this is impossible to explain, but can only be grasped according to the intuition of each person” (Likkutei Halakhos, Matnas Sh’chiv me-Ra’ 2:2).
(http://www.nachalnovea.com/breslovcenter/articles/
Comparing_Chabad_and_Breslev.pdf)