The SUBJECTIVE is created through identification with the consciousness as the EGO or 'I'. The OBJECTIVE is what this awareness perceives as being 'outside' of itself. The self (Kether) creating sparks of individual consciousness (Tipareth) becomes aware of the duality of the Subject and the Object.
This part of the process of the successive veiling of energy from Kether to Malkuth accompanied by an increasing loss of awareness of 'cosmic consciousness' or 'being connected to the whole' which is the pure experience of Kether. The Personal Self at Tipareth not only lives within the duality of subject and object but also, in cloaking itself with a personality, learns to completely attach itself to, or identify with, the personality spheres - that is with THE MIND, FEELINGS and BODY. Instead of 'having' thoughts, feelings and sensations, it speaks as if it is them - I 'see', I 'taste', I 'feel' instead of "I have seeing, tasting, feelings' etc.
This is the creation of the phenomenal world, the apparently 'real' world which is experienced as seperate from 'ourselves' when there is self identification or as part of 'ourselves' when being identified with it.
This is the meaning of GLAMOUR - the identification of the Self with the contents of the personality; the attachment of the subject inside to the object outside. This has been described in Buddhism as mistaking the unreal - THE SAMSARA - for the real - NIRVANA. Hindu thought has described this as a four fold process. First there is sushupti - which is sleeping (Malkuth); then svapna - which is dreaming (Yesod); then jagrat - wakefulness (Daath) and finally the turiya which is related to the undifferentiated consciousness of Kether and in the individual to the pure experience of self identity in Tipareth.
We humans need not be attached to the glamour of the world. It is to be realised that it is but a veil of energy for human usage and convenience for experience and expression but it is not real in itself.
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Extract taken from 'The Complete Guide To The Kabbalah' by Will Parfitt: P143-144
