Page 11 – about a third from the end of the page - “de gan edan”.
The rebbe is saying that the bitual hayesh, achieved by torah from below is more phenomenal than the bitul that occurs under intellectual influence, since it is not limited to keilim.
He starts out by using mind to find the truth, and then goes beyond this and becomes aware of what is underlying this bitul and relates to the truth itself – this is bitul hayesh. He realizes the yesh and all its ramifications is only what the Creator makes. Now he's a real metziut. The yesh realizes that his presence is due to the Creator and not due to its own efforts / structure. Now the yesh can directly relate to its creator.
In the Garden of Eden there is a revelation that is not limited to the seder hishtalshalus – you recognize it not by the parameters of your world, but in terms of what is created above.
This is like the third temple – it will be built by human effort and into it will descend the G-dly structure. The yesh itself is not self supporting and the yesh is no longer oriented to himself – he becomes light – the vessel becomes like the ohr that it contains.
“All the ways of torah are pleasant and the alleyways are of peace” - the way is wide and the alley is narrow – this is like the public thoroughfare and walking along a narrow plank – a river comes from from Edan to water the garden. The ways / derech is Edan itself and the alleyway is the water come out to the garden. This can be understood by looking first at “the angels are running forward and back.” This is explaining the back-and-forth manner of life coming to the worlds.
The life of the nefesh in vivifying the body is in a constant state of rising and returning to the body. This is also represented by the beating of the heart – with its two movements.
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