One Shining Point

When Rebbe Nachman speaks of finding the נקודה טובה , good point, within each person, he doesn't mean that when you find it then that good point is all that is good about the person, Rather, the good point tells us about the person in general, it reveals to us that in reality he is permeated with good.

We can compare this to Shabbos. Shabbos is not merely the best day of the week, such that theoretically something could happen and some other day of the week could wrest the title of "best" from Shabbos. Rather, the function of Shabbos is to reveal to us the godliness that underlies each and every day of the week. We can see it most clearly on Shabbos, but Shabbos then teaches us about all the rest of the days.

This is why we say in davening every day היום יום פלוני בשבת, this is such and such a day in Shabbos. In another vein, there is a Halacha that if a person is lost and loses track of what day of the week it is, he should choose any day and observe it as Shabbos. On that day he can recite Kiddush using the name of Hashem despite the lack of clarity as to whether or not it is truly Shabbos. This is because Shabbos really underlies the entirety of Creation every single day, but we only actually experience it once a week.

The same is true for the good points of a person. They are not just a portion, one of many aspects of who the person is -  that he has many facets that are less than desirable and this good one. Rather, he is inherently good. The little bit of good that you can find tells you about the rest of him that it is good.

When Rebbe Nachman said to find the good point in every person, and especially with oneself, this was his way of saying, "Be aware of your essential goodness. If it is currently hidden from your eyes go and find something that will point you in the direction of finding it." Even if you find just one thing, that is not indicative of the one thing alone, but it tells us about the entire person. His essential goodness is revealed through the one shining point.
ראצ"ק א"ב שמות

Crying, Pain & Tears: 1a

A person can cry out to Hashem for one of two reasons. He may find himself in pain or in a difficult situation, such as the Jewish nation crying out to Hashem because of the pain of servitude in Egypt. It is a bitter cry that results from the person's inability to keep his pain inside any longer. There are other times when a person may feel that he is spiritually asleep. He wants to cry out like a roaring lion in order to awaken himself.

There is one more type of cry. It is the silent cry of the heart. As Rebbe Nachman writes, "It is possible to cry out greatly in a small still voice that will be unheard by anyone else. Any person is capable of picturing to themselves a great cry with all the sounds it makes. He can meditate on this until he feels himself shouting internally. By doing so he brings the shout into the depths of his mind."

Unique: 3

Rebbe Nachman taught that when a person speaks to Hashem as if he was speaking to a person, there is an aspect of רוח הקדש, divine spirit, to his words that connect to the spirit of Mashiach. They come from a place that is unblemished.
He explained that there are certainly fine people who have never engaged in Hisbodidus. However, when Mashiach comes and invites them, they will be completely thrown off and confused. Those who have engaged in personal communication with Hashem, by contrast, will be like people who have just awakened from a good sleep. They will be alert and connected.

Unique: 1

One of the ideas brought forth by Rebbe Nachman in his teaching about Hisbodidus, is that each person has his own personal and unique connection to Hashem. As the Midrash says: Moshe told the Jewish Nation, just like He is unique in the world, so too each individual has a unique way of serving Him.When you serve Him in your unique way, you will see upon yourself the glory of Hashem."
The primary way a person can express his unique approach is through Hisbodidus. In Hisbodidus he reaches the highest levels of his soul, the level called יחידה, singular, and he is joined with the One. Through Hisbodidus a person raises himself for a time to feel like Adam before the Sin. That he is completely connected to Hashem.

Moma Lushen: 3

If you don't know someone and you need to ask him for a favor you will plan out ahead of time what you are going to say. After your request is granted you will be sure to thank him immediately. A small child with his parent acts differently. He will ask without thinking about what he is saying, and he may or may not remember to thank his parent immediately. This behavior shows that there is an inner, permanent relationship.
Even though in regular prayer we have a tradition as to the proper form of prayer, but in Hisbodidus there is no order. There you can see the true nature of the relationship.
On the last Rosh HaShanah of Rebbe Nachman's life, as he was already quite ill and near death, he turned to his three year old grandson and said, "Yisroel, daven to Hashem that I should return to good health." Yisroel said, "Hashem, Hashem make my grandfather better." Some bystanders began to chuckle. Rebbe Nachman explained to them that this was the proper way to make requests of Hashem. Simply. Like a child talking to his father, or a person speaking to his good friend.