It may be an overall presence, but it carries with it the idea that it needs further hishtalshalus. Total ein does not participate in hishtalshalus.
Sphirot represent an allusion to metzius davar and are hence not found in ein sof. Ein sof doesn't have even a vague sense of coming into being.
The fact that the 10 sphirot came into being is only in the aspect of revelation of the light of the ein sof, not in the aspect of essence of the ein sof.
In atzmus are 2 principles – the absolute truth and the level that it is true even outside itself (an universal truth that tends to be expressed).
The essence is completely concealed within itself, and the ohr represents the essence, but it is already a presence. It is reflective of the illuminator, but it is making a “statement” about etzem and is thus an aspect of meziut davar.
This is why from this light comes out sphirot, and sphirot have always (even at the level of ak) the element of metziut. If the ohr of ein sof was to be ein mamash, then sphirot would not have been applicable.
Bechinah means a test – creation is yesh me ein, and that itself is mind boggling – He created this and here is his presence as seen through his creation. We have full testimony and can witness his power, but when we say where is He – He is ein. Show me the power that rejuvenates the sun! You only know it by intellectual testing. In the days to come we will point at Him with a finger.
A big question in chassidus is why do we say yesh me ein. We should say the world is ein (nothing) and He is yesh! The whole thing is upside down. The answer is that is that chassidus teaches us in our language and for us the world is real.
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