Likutei Moharan 76:1/ליקוטי מוהר"ן ע״ו:א׳

1“Vayehi Achar HaDevarim HaEileh (It was After these Events) that the Lord tested Avraham.” (Genesis 22:1)

2In the Tikkuney Zohar we find: From the right side comes a mind as white as silver, as it is written (Isaiah 41:8), “the seed of Avraham, My beloved.” (Tikkuney Zohar #70, p.129a)

3Behold, looking is comprised of direct light and reflected light. Vision spreading outward is direct light. When it arrives [back] so that the intended object might be observed, that is reflected light. {The essence of visual perception is the power of vision moving and spreading outward and impacting with the observed object. On account of this impact the power of vision then rebounds back to the eyes and the observed object is pictured in the eyes. The eyes thus see the observed object, as has been thoroughly explained (above, Likutey Moharan I, 13:4; see there). Thus we see that visual perception is comprised of direct light and reflected light. The power of vision spreading outward from one’s eyes to the observed object is the aspect of direct light. The power of vision impacting with the observed object—through which the object is reflected and pictured in one’s eyes, this being the essence of looking—is the aspect of reflected light, since the vision rebounds and returns to his eyes, as explained.}

4God, blessed be He, cannot be fathomed in any way. Nevertheless, so that we might have some understanding, it is similarly said of Him: “Though God is exalted, He sees the lowly; and the High One perceives from afar” (Psalms 138:6). “He sees” is the aspect of direct light; “perceives from afar” is the aspect of reflected light. {The main way one knows what one sees is through reflected light, which is the power of vision returning to the eyes. Occasionally, therefore, a person will see something with his own eyes and even so not know what he saw, such as when something is passed by his eyes at great speed. This is because there was insufficient time for the power of vision to return to his eyes and for his brain to picture the thing so that he might know it. This is explained in Likutey Moharan I, 65:3; see there. Thus it is that knowledge—that which one knows through looking—is the aspect of reflected light.}