עֵינַיִם

One who has a good eye [tov ayin] merits truth — and through this merits attachment [deveikus]. [Translator's note: No source citation appears for this teaching in this edition.]

The eyes are the servants of the intellect. And when the vision is scattered and one sees everything before him — meaning when one does not close and shut one's eyes from the appearances of this world — this is the dimension of afflictions of the soul [nig'ei ha'nefesh]. Therefore one must close the eyes and join and seal them well — not to look to the side at all: meaning not to look at all upon the lusts and vanities of this world, so as not to afflict the soul. Rather one must concentrate the vision and direct it well — to look only upon the true ultimate purpose, which is the dimension of all-one, all-good [kulo echad, kulo tov]. And through this all sufferings are nullified. [Translator's note: No source citation appears for this teaching in this edition.]

Through the completeness of faith and holy wisdom — through this a person merits such a holy and pure gaze, that through the very gaze alone — when one looks at some thing — the sparks of the holy letters that are the life-force of that thing rise up; and from the letters, words are formed; and through this Hashem Yisborach bestows great goodness upon Israel. [Translator's note: No source citation appears for this teaching in this edition.]

The eyes are very lofty and exalted matters — and they always see great and awesome things [meaning visions and visionary experiences]. And if a person were to merit kosher eyes [einayim keshairim] — he would know great things from what his eyes see alone, for they always see; only that he does not know what he sees. [Translator's note: No source citation appears for this teaching in this edition.]

Regarding the matter of the evil eye [ayin hara] and a segulah for this — see Sichos HaRaN, §241.