The mequbal Aryeh Kaplan says in his commentary to the Sefer Yetzirah: "Each one must discover his own path". Now, we ask ourselves, how can we discover our own path? One of the possibilities that qabalah offers us is to seek a balance between all the dimensions studied. That is to say, a constant search for a personal balance.

The real position in the present is marked by our history, however, in the exercise of free will we must ask ourselves what issues we want to modify that personal reality for the future? The only possible solution to know what our present position is, is to recognize what issues we want to modify for our life. This leads us to calculate, with a certain precision, our place in the present reality. Before embarking on our path, we must know what goals we wish to achieve.

What can we give to others, what light can we give if we find ourselves in the dark? We cannot solve the equation of giving and receiving if we do not have clear personal objectives that determine where we are headed. Before the system of giving and receiving we must know what we want to give and what we want to receive.
The current qabalistic way of thinking, which presupposes a relationship of giving and receiving, has the problem that it does not anticipate the real question: What do we have to give and what can we receive? How do we know if we are ready to give and ready to receive? There must be a prior process of inner growth.
We grow to be able to give and we grow to be able to receive. We always lack something that the other person has and the other person always has something that we do not have. Are we aware of what we have and what we lack? Can we admit what we have to give and what we really have to receive?

We must work hard to find our place in the real world and then, from there, with that strength, with that base, with that light, give that strength and that light to others. What light can we give if we are lost? Therefore, the best way to find the personal path, the path that we build, is to develop a constant effort towards very definite spiritual goals.

To achieve this, we must know deeply the ten Sefirot, the twenty-two channels, and finally establish which imbalances we must correct. At that point, we will be able to establish our place in the world and then begin our path of personal development.

In order to understand the 22 paths we must first establish the mechanisms by which they manifested. Many think that the 22 paths are energies that represent the synthesis between the ten fundamental dimensions, however, we must warn that these 22 paths are types of energy independent in their structure from the 10 sefirot. Therefore, they are not simple channels of connection between dimensions, but possess their own energies that are specific to those path-dimensions.

We must divide these 22 paths into three classes, according to the book of Sefer Yetzirah:
The three mothers (alef, mem, shin).
The seven doubles (bet, gimel, dalet, kav, fei, resh and tav).
The twelve elementals (hei, vav, zain, chet, tet, yod, lamed, nun, samekh, ayn, tzade and quf).

The three paths called mothers represent the three basic energies with which, in ancient times, the fundamental energies of creation were represented. The shin represents fire, the alef represents air and the mem represents water.

The three mothers represent, then, the first three energies that unite the six sefirot (dimensions) in the process of connecting the dimensions.

Chokmah, when restricted, consequently triggers the dimension of Binah. This channel creates the energy that defines the dimension of shin and thus establishes the upper bar of the first triad of the Tree of Life.

Chesed, when restricted, consequently triggers the dimension of Gevurah. This channel creates the energy that defines the dimension of alef and thus establishes the middle bar of the second triad of the Tree of Life.

Netzach, when restricted, consequently triggers the dimension of Hod. This channel creates the energy that defines the mem dimension and thus establishes the lower bar of the third triad of the Tree of Life.

The three mother letters not only represent the three bars of containment of the entire Tree of Life, but also the three columns into which the Sefirot are divided. The right-hand column beginning with Chokmah is represented by the letter Mem, the left column beginning with Binah is represented by the letter Shin, and the middle column of the Tree beginning with Kether is represented by the letter Aleph.

At this level of representation, then, Chokmah is the water, Binah the fire and Kether the air that makes the balance between the two columns.

We can define these three energies (alef, mem, shin) as energies of connection between the six dimensions or energies of synthesis between them. We must be clear on this concept: the synthesis is not necessarily the mixture of thesis and antithesis, but a new force emerges within the synthesis. For this reason we cannot speak of an energy resulting from the mixture of both, but of the birth of new energies that operate from the tension of the previous ones.