AyinBase with R' Paltiel Thursday 26 Kislev 5772
Page 63 at the middle of the final paragraph of the page (line starts, 'bezun...')
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The definition of world is multiplicity. The world is made of time and space. There is the distinction between past, present and future.
Every human activity originates from his soul to his ratzon and oneg to his sechel to his midot and his actions. He takes steps to cover ground. The emotion that activates movement, motivates each step. Sechel is above this, but still part of world. ratzon/will and oneg/pleasure is not involved with definitive elements – each step is inside one simple desire. The way it is in ratzon is not worldly.
The details entail different places. In light you find the path directly to your destination. If you are in the dark you feel your way and knock against things... In light as soon as you have the desire to go, you have the path to follow. In light there is no multiplicity – the trip is one idea. In the dark each step is another activity and effort. World is by definition this lowest level of accomplishment. If you already see the path, it is not world. World involves stumbling and walking – this is multiplicity.
With sunlight you have a combination of the two. The objects are still there. But you circumvent the object without stumbling against them. This is a ha-arah – reflection – an illuminated world. This is the level of sechel – ha-arah. It does not change the essence.
If you have the light from the first day of creation, you would completely eliminate darkness. With this light, Adam saw, 'from one end of the world to the other'. There were no obstacles to this light. That light eliminates darkness and the limitations of world. Hashem hid this light. He safeguards it till the end of time.
This is like the soul in the body. The soul enlivens the body, but the body does not become soul. What if the body began to live like a soul. Eliyahu's body was so refined that he walked with his body into Garden of Eden.