Sunday Service Reading #26

From Rays of the One Light
The Redeeming Light
(to long readings) (link to longest reading)

Truth is one and eternal. Realize oneness with it in your deathless Self, within. The following commentary is based on the teachings of Paramhansa Yogananda.

The Book of Isaiah in the Bible, Chapter 9, tells us:

The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.

What is this light of which so many Scriptures speak? In Autobiography of a Yogi, by Paramhansa Yogananda, we read of an early experience the Master had with that light:

000I was blessed about the age of eight with a wonderful healing through the photograph of Lahiri Mahasaya. This 000experience gave intensification to my [divine] love. While at our family estate in Ichapur, Bengal, I was stricken with 000Asiatic cholera. My life was despaired of; the doctors could do nothing. At my bedside, Mother frantically motioned me 000to look at Lahiri Mahasaya's picture on the wall above my head.

000“Bow to him mentally!” She knew I was too feeble even to lift my hands in salutation. “If you really show your 000devotion and inwardly kneel before him, your life will be spared!”

000I gazed at his photograph and saw there a blinding light, enveloping my body and the entire room. My nausea and other 000uncontrollable symptoms disappeared; I was well. At once I felt strong enough to bend over and touch Mother's feet in 000appreciation of her immeasurable faith in her guru. Mother pressed her head repeatedly against the little picture.
000“O Omnipresent Master, I thank thee that thy light hath healed my son!”
000I rearlized that she too had witnessed the luminous blaze through which I had instantly recovered from a usually fatal 000disease.

“Where My light is,” God once told a saint whom the divine light had healed, “no darkness can dwell.” The divine light—pure, calm, liberating—is the only final cure for every kind of delusion: ill health, emotional grief, and spiritual ignorance. Seek it daily in the silence, in deep meditation.

As the Bhagavad Gita says in the fifth Chapter:

For whom That darkness of the soul is chased by light,
Splendid and clear shines manifest the Truth
As if a Sun of Wisdom sprang to shed Its beams of light.

Thus, through holy Scripture, God has spoken to mankind.

VIDEO of Asha's Service on this Subject from 6-28-09

Sunday Service on 6/28/2009 from Ananda Palo Alto on Vimeo.

VIDEO of Bharat's Service on this Subject from 6-28-09

MP3 For Download (or online listening) of Bharat's Service on this Subject from 6-28-09

MP3 for Download (or online listening) of another of Bharat's Service on this Subject from 6-29-08

MP3 for Download (or online listening) of Sharon Clark's Service on this Subject from 6-29-08

MP3 for Download (or online listening) of Asha's Service on this Subject from 7-1-07

Long Readings from the 3 Volume Set:
Rays of the Same Light

#26 The Redeeming Light
(Titled: The Way To Banish Inner Darkness in Rays of the Same Light and Numbered 24)

This passage is from the Book of the Prophet Isaiah, Chapter 9, Verse 2. The same passage, in slightly different wording, occurs again in the fourth Chapter of St. Matthew, Verse 16.

"The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined."

Commentary

The Old and New Testaments contain over a hundred references to light, many of them not to light as mankind generally is accustomed to seeing it. How are we to understand these references?

Could they have been meant metaphorically? Or could they have been special divine apparitions that were peculiar to the age of Biblical Revelation? Were they even, perhaps — as certain modern writers have claimed — visitations by unidentified flying objects (UFOs) from outer space?

Theories on the subject become moot when it is realized that an otherworldly light has been seen by countless saints and devotees through the ages. Obviously, then, the light spoken of in the Bible was no mere metaphor. Nor, again, may it be depicted as of merely historic interest. For the divine light has been seen in every age, even down to the present day.

There is objective justification, besides, for this vision. For scientists have found that matter actually is a vibration of energy and light. Energy, of which one manifestation is light, is the underlying reality of the physical universe.

The human eye beholds only a limited range of light vibrations. It cannot perceive the energy of which the atoms are composed. The eye of the soul, however, is free of material limitation. In meditation, one beholds the subtle light which, according to the Gospel of St. John, "shineth in darkness, and the darkness comprehended it not." (John 1:5)

Many people dismiss spiritual experiences as subjective. Perhaps they fear the challenge such experiences pose to the neat ideational frame in which they've enclosed reality. Or perhaps they assume that the saints' claims cannot be compared with those of scientists, because they are not verifiable by experiment.

As it happens, the claims made by great saints are as much the outcome of experiment — which is to say, of experience — as those made by any scientist. The teachings of the saints are as verifiable as, say, the chemical composition of water. All that is needed to verify them — just as it is in science — is the willingness, the patience, and the courage to conduct the necessary experiments.

Granted, one may have to devote years to the process. The same is true in the physical sciences. If a scientist is unwilling to devote years to research, he is not likely to make notable discoveries in his life.

Worldly people, then, who are unwilling to put the claims of saints and masters to the test, have no right to scoff at their claims.

There are struggles involved in achieving spiritual awareness. There are struggles involved also in making scientific discoveries. In this respect, indeed, the spiritual aspirant has the edge over the scientist. He doesn't face the risk of devoting his entire life to performing tests that will end up giving no results at all. Pioneers in the sciences must often wander through uncharted lands. Their chances of finding anything useful to humanity are, at best, uncertain.

The spiritual path, by contrast, has been followed by thousands of sincere seekers through the ages — each of them, in a sense, a pioneer. The course to God has been well charted. Yet its discoveries remain forever fresh and new. Never has spiritual experience become old-fashioned, or dull through familiarity.

In science, the best-established claims have a way of being discredited by new discoveries. Hardly an article of scientific faith has not, at some time or another, had to undergo revision. In this century especially, it seems scarcely a decade passes that does not see the need to re-explain the entire universe in the light of new knowledge. Scientists themselves no longer boast of giving mankind "the last word" someday on the universe as it really is.

Consider, by contrast, the discoveries of saints and masters. Through the ages their claims have never had to undergo revision. These men and women have belonged to every religious tradition, some of which actively opposed mystical experiences of any kind, or described spiritual realities in terms quite different from those which the saints themselves ended up using. Many of those saints, moreover, were illiterate, even to the extent of speaking only rustic dialects. Finally, a majority of them, probably, were unfamiliar with the religious currents of their own times.

And yet all of them described experiences that were amazingly alike. They even did so in similar terms. The centuries — what to speak of the fleeting decades? — have never changed the picture they always painted — and still paint today — of divine reality.

Science cannot begin to match their claim to objectivity. The descriptions the saints give of the spiritual realms are validated by essentially the same test as that which we find in the sciences: the test of experience, and the unanimity of those who have successfully conducted the test.

If the claims of any one of them be rejected, those of all must be rejected. And if the claims of any one of them are accepted, all must be accepted. There is no room, here, for sectarian bigotry. At issue are cosmic verities, and man's eternal relationship to Ultimate Truth.

The deepest purpose of religion is to help man to commune with his Creator. Anyone who deeply calms his mind and, in silent devotion, centers his being in the divine Presence within, shall behold the inner light. This is the promise of the masters. As Jesus stated in the Beatitudes, They shall see God.

Thus, through the Holy Bible, God has spoken to mankind.

This passage is from the 5th Chapter, the 16th Stanza, in the poetic rendition of Sir Edwin Arnold:

"For whom That darkness of the soul is chased by light,

Splendid and clear shines manifest the Truth

As if a Sun of Wisdom sprang to shed

Its beams of light."

Commentary

Paramhansa Yogananda often said, "You cannot drive the darkness out of a room by beating at it with a stick. But if you turn on the light, the darkness will vanish as though it had never been." He used this metaphor to describe man's unregenerate state, and the way one can break out of his dungeon of delusion into divine freedom.

People's consciousness, involved as it usually is in matter-attachment, cannot but be affected by the darkness of sin. How can this delusion be overcome? Not by struggling against it, but only by turning for understanding to God's all-clarifying light.

Sin is self-perpetuating. By hating it, we only give it power. And by hating ourselves for having sinned, we only strengthen our self-definition as sinners. No human being lives who has not sinned at one time or another. Sin means, quite simply, error. It is born of ignorance. To punish ourselves for our mistakes is to deny ourselves the God-given power to learn from them, and rise above them. To live perpetually under a self-imposed sentence of guilt is to deny our own true potential.

Often, indeed, people affirm guilt only to deny their divine potential. Thereby they excuse themselves for having sinned. Their affirmation is not motivated by humility. What they are actually saying is, "I have erred because it is my nature to err. But am I not paying the price, by suffering? Doesn't my suffering, in fact, absolve me? I say it gives me the right to sin again!"

The strongest argument against sin-consciousness is that it doesn't diminish one's tendency to sin.

Christian dogma rightly states that, to be redeemed from sin, one must accept Christ, and have deep faith in him; one must offer up to him the burden of one's sins; and one must receive his grace unreservedly into one's life. Indeed, only the light of Christ-consciousness can release the soul from the ego-imposition of darkness and error.

A further point, however, has been fundamentally misunderstood. So, at any rate, the great masters of India have declared. Salvation, they say, is of God. It is not limited to the followers of Jesus.

According to Christian church dogma, God's saving grace is derived from a single historic event: the Crucifixion. If this were true, history ought to offer convincing proof that mankind underwent some sort of major transformation after the Crucifixion. There is little, if any, evidence for such a claim.

On the other hand, if this dogma were literally true, and only those could be saved who accepted Jesus' redeeming act for them, there would be no God-known saints to be found outside the Christian faith. Those elsewhere whose lives shone with inner glory would have to be considered as manifesting a refined human nature, merely, but not as living in grace.

Yet there have been great souls in other religions who have met every test that is proposed on the subject in Christian literature. If their shining compassion, their selflessness, their humility, their forgiveness, their unfailing inner calmness and joy be not sufficient evidence of sanctity, on what grounds may any Christian be called a saint?

Furthermore, if miracles be considered a proof of sanctity, it may be averred that the lives of holy men and women in other religions abound with miracles. Our very word, saint, hasn't its roots in Christianity. It comes from the Sanskrit word, the meaning of which is the same as ours: sant.

Indeed, it was by "fruits" such as those listed here that Jesus told his critics to test the validity of his own life and mission.

The redeeming grace of God through Jesus Christ is a truth. It is a truth that existed, however, long before the life of Jesus here on earth. It exists in every great religion, wherever great saints and masters are found whose souls have been uplifted in communion with the Lord. It was by God's power that Jesus became Redeemer. It is God's power that has redeemed souls through many others of His awakened sons. All of them, equally, were Christ and Redeemer.

The redeeming light of Christ shines, as the Bible says, "in darkness" — that is to say, in the "darkness" of unenlightenment. The Christ Consciousness is infinite, and eternal. As Jesus put it, "Before Abraham was, I am." That infinite Christ has no human name, except as we name it with human tongues. The Christ Consciousness embraces the vast galaxies; it permeates the infinite reaches of space within which the galaxies move; it is the infinite, divine consciousness out of which all of creation sprang.

The divine light within man is his soul-reality. When a person lives in ego-consciousness, he condemns himself to a life of darkness, for he closes the eye of his soul. It is useless to lament that darkness! Let us, rather, open our eyes to the inner light. Let us live from today onwards in inner freedom!

No one can rid himself of error by self-effort alone. The more he concentrates on sin, the more his sin becomes, for him, a personal reality. Living in the consciousness of sin, moreover, he projects that consciousness outward onto others, beholding it as the natural condition of every man. Sin, for such a person, defines the basic human state, from which nothing but a special, outward act of God, such as Jesus' death on the cross, can ever free him.

While it is true that only God's grace can free us, we can never attain divine freedom if we await it passively. The miracle of salvation comes only to those who hold their hearts consciously open to God, and who entertain deep love for Him — who do not believe in God only with their minds, but receive Him in their hearts, into the darkest corners of their being.

Eventually, by deep, inner communion with the divine light, the darkness will be banished from your consciousness. When at last it vanishes, it will leave you forever, as though it had never been!

Thus, through the Bhagavad Gita, God has spoken to mankind. Back to Top of Page

Longest Reading from the Book
The Promise of Immortality

#26 The Redeeming Light
NOTE: Swami used different scripture readings in this version.

“For as the lightning cometh out of the east, and shineth even unto the west: so shall also the coming of the son of man be.” (Matthew 24:27)

When people use analogies, they naturally select those to which others can relate easily. Jesus used them frequently in his teaching, and made it a point, similarly, to keep them simple and recognizable. It is all the more surprising, then, that the above analogy bears no resemblance at all to the way people actually see lightning. This phenomenon behaves in many ways, but rarely, if ever, in this way. Usually, it runs somewhat vertically from earth to sky, or from sky to earth, or short distances between one cloud and another. Certainly it is not common, and may never even happen, for lightning to flash from one side of the horizon all the way to the opposite. Still less is it likely that such a flash would begin in the east, specifically, and go all the way across—again, specifically—to the west. This metaphor, in other words—unlike the norm in such cases, and not at all like the way Jesus normally taught—attempts to explain the unique by the extraordinary! It is a paradox, not an explanation.

In Chapter Twenty-Two we saw how the Bible repeatedly describes the inner light as appearing “eastward” in the forehead. This can only be what Jesus intended by, coming “out of the east.” East, in mystical writing, is situated in the forehead. Here it is that the divine light is first seen. North in the body is the top of the head; south, the base of the spine; west, the back of the head. The light of the body is the “single,” or spiritual, eye, visible between the eyebrows when the mind is calm and at rest. In meditation this light enters the brain and, after a time, fills the whole body. As Jesus said, “If thine eye be single, thy whole body shall be full of light.” (Matthew 6:22) The Second Coming of Christ describes, as we said earlier, an inner event. The above verse speaks of this coming in terms of light; it could also have done so in terms of sound: the Word of God, or AUM. Had the early writers, or their translators, been aware of these mystical truths, they might have re-cast the above sentence to read more like the following: “The coming of Christ will appear in the east like lightning, and will fill people’s consciousness.”

In other words, Jesus may not have begun this statement with an analogy at all. His description of lightning doesn’t depict the way lightning strikes. Discounting this fact, the statement may be perfectly apt if, for example, Jesus was only describing the suddenness of the Christ light as it dawns upon the mind. Viewed thus, his statement is perfectly clear, and isn’t even metaphorical.

In these chapters we have emphasized the inner nature of Christ’s mission, and our need to be transformed by inner grace. “To all who received him, to them gave he power to become the sons of God.” We have also made the further point that there must be cooperation with divine grace for the devotee to achieve transformation from a deluded human being, confined in egoic limitation, into a “son of God”—that is, to become, like Jesus, one with the Christ consciousness.

The inner light has power to effect this transformation. The sudden awakening suggested by the image of lightning, however, requires much preliminary work: a work not outward, in the form of service or teaching or converting others as people commonly believe, but inward. It is a process of inner purification. Outward service is beneficial also to those who serve God in others, for it purifies their hearts of selfish desires.

The inner light, when it comes, heralds a higher state of consciousness. The higher this state, the more complete the inner change. In time, that light blazes “as of a million suns,” as it is described in the Indian scriptures. Even ordinary human beings, long before they even see the inner light, use light as a metaphor for any sort of mental awakening.

As sunlight, on entering the ocean, loses power at increasing depths, and finally becomes invisible, so with the divine light as it enters human consciousness. Many of the creatures that live at great depths produce a luminescence of their own, to compensate for the absence of outer light. Even so, the delusion-darkened ego produces its own version of spiritual awareness by the excitement it generates in its relation to matter.

People’s awareness darkens as their awareness becomes denser, with matter-identification. This, indeed, is the way cosmic creation is manifested: from Spirit to divine ideation, to light and energy, to the seeming substantiality of matter; and from sattwa guna (the spiritually elevating quality) to rajo guna (the activating quality) to tamo guna (the spiritually darkening, dense quality). Matter, in its relative density, expresses tamo guna. Energy, which itself displays light, appears dark in its manifestation as matter. The more a person identifies himself with the material plane, the less he experiences of the spiritual light.

Around the bodies of saints, and especially around their heads, spiritually sensitive persons often see an astral light, or aura. Around people of lower awareness, the light becomes progressively dim. The aura, even when bright, is invisible to most people even as, to them, the light in their own foreheads is invisible. The effects of that light can easily be inferred, however, from the way it acts through the human brain. Accompanying it, ever-increasingly as the inner light develops, is a corresponding clarity of mind.

Take the example of someone who tries late at night to solve a problem—even a trivial one, like some clue in a crossword puzzle. If his brain is tired, the problem may seem to him insoluble. The following morning, however, when his brain is refreshed, the solution comes effortlessly. This phenomenon is relatively common. It is often explained as the result of subconscious activity during sleep. In fact, however, the solution is almost always produced by a renewal of energy: an increase of inner light which, when focused on the problem, simply attracts the right answers. Solutions may also come by simply taking a short break from work, energizing the body and brain through wholesome exercise, or refreshing oneself in other ways, such as by deep breathing.

The denser a person’s consciousness, the less able the spiritual light is to penetrate that mental fog. Thus, if the person is deeply identified with matter, he finds it difficult to think clearly or even, sometimes, to think at all. People who are completely identified with their bodies consider the senses and sense pleasures the be-all and end-all of existence. Seldom, if ever, do they have an abstract thought. By nature they are reactive, not active in a creative sense. A clear mind is a sign, outwardly, that the inner light also is clear. A dull mind, on the other hand, is a “clear” sign that the inner light is dull and unfocused.

The English language is fortunate in the way it treats the word “light.” It contains two meanings for light. The first is the one we’ve been using: the opposite of darkness. The second meaning pertains to lightness of weight. This coincidence is fortunate in that it expresses a truth everyone knows: The more light in a person’s consciousness, the more light-weighted he also feels—not in pounds or kilos, but in awareness. Influences that increase this sense of lightness increase also the mind’s receptivity to the visible light. Dense, heavy foods, however, especially if they form the major part of a person’s diet, cloud the mind and make its consciousness heavy. Too much sleep darkens the mind and results in sluggish thinking processes, as if thought itself were so heavy it had to be pushed strenuously over a rough floor toward its solution. Alcoholic beverages and consciousness-changing drugs darken the mind. Too much sensory stimulation and sensual indulgence also darken the mind. All activity, in fact, that absorbs one in materiality, and that lessens one’s spiritual awareness, obscures the mind, reducing its clarity. The spiritual reason for moral living, then, is that it lightens the consciousness, loosens the shackles of ego- and matter-consciousness, and attunes one more sensitively to the redeeming inner light.

Divine redemption, then, means withdrawing from identification with delusion, and becoming inwardly absorbed in the light of truth.

When the sky is darkened by clouds, the sunlight grows dim: not because its power is any weaker, but because the intervening vapor obscures it. The same is true of the mind. Darkness enters people’s consciousness because of their attachment to material grossness. Mental clarity is affected also by clouds of doubt and restlessness, and by clouds of emotion such as fear, anger, and hatred. All these are the foes of calm feeling and intuition. Anything that prevents one from seeing life with dispassion, and therefore objectively, obscures the inner light.

A Bengali friend of the author’s lived in Calcutta during the unrest that attended the partition of India and Pakistan in 1948. For some days he was forced to protect himself and his family by barricading themselves in their home. Eventually he was obliged to go out for food. He made the trip by car, and took with him a rifle, poised carefully across the steering wheel, for protection. At a certain point on the road he suddenly found himself confronted by someone with a gun aimed directly at his head. This person happened to be the chief of police, and was in fact a personal friend. So darkened was his mind, however, by the pervasive atmosphere of hatred that he failed even to recognize the man in the car as his friend. Only the fact that both of them had weapons pointed at each other averted a tragedy, creating a standoff between them. After a few seconds, the policeman lowered his gun, blinked a few times, then recognized the man before him as a friend of his. Thus, the crisis passed.

During those moments of tension, however, the policeman’s face was barely recognizable. As he returned to normal consciousness, his expression changed. It was as if a cloud had settled over his countenance, then passed as he became himself again. He shook himself, then exclaimed in wonder, “I don’t know what came over me. Please friend, I beg you to forgive me!”

This case was an extraordinary demonstration of how extremely dark the mind can become when it is clouded by emotion. Even in less critical situations, when the clouds of emotion aren’t so dense and the inner light is able to shine through more clearly, its subtle rays cannot penetrate the fog of materialism.

Jesus likened the Christ light to lightning in the suddenness of its appearance. The real work on the spiritual path is to prepare the mind for this instantaneous transformation. Were the Christ light to come without prior preparation, the mind would be unable to contain it, and would receive a shock as if of high-voltage electricity on the wiring of a house.

A science-fiction story appeared years ago about a planet that received its illumination from several suns. Together, the suns kept it constantly bathed in daylight. Once in every thousand years, however, these suns became so disposed that the stars beyond them could be briefly seen by the inhabitants. Many people, overwhelmed by such a sudden and extraordinary event, went mad.

Their reaction was not, perhaps, wholly believable, but spiritually speaking, the point of the story is both clear and valid. The mental jolt from gross daylight to an almost mystical glimpse of infinity was, to the inhabitants, terrifying. How much greater would the shock have been had they found the daylight reduced to relative dimness before the intensity of the inner light, and to feel their egos dissolving in infinite bliss! That mystical light appears, at first, as a darker island in the general darkness behind closed eyelids. That island is a deep violet in color, and is surrounded by a thin ring of pale luminescence. In place of the physical light of this world, which comes from the sun, there gradually appears, and with growing intensity, the light of the spiritual eye: and what is known also in mystical tradition as “the star of the east.” This is not the Christ consciousness, but it heralds the coming of that supernal event.

Human consciousness, conditioned as it is by ordinary, worldly experience, is unable to absorb itself in this light, or to accept what Yogananda called “the liberating shock of omnipresence.” It is not that this light hurts the eyes; indeed, they find it soothing. But it would be too great a shock to someone who was not ready to receive it. Moreover, it isn’t that omnipresence, the state that follows, is devastating. The ego, however, must be conditioned by long and deep meditation to surrender into a greater self-awareness.

In the last chapter we implied that one might theoretically by-pass time, with sufficient wisdom. In reality, however, the mind is chained, like Andromeda of Greek mythology, to the rock of time. Even wisdom would come as a great shock to one whose consciousness was not yet spiritually refined. One cannot philosophize one’s way to the level of wisdom required for banishing time. Like Perseus, who saved Andromeda, one must have first slain the gorgon of delusion.

The scriptures counsel an accepting attitude toward everyone. Most people don’t live at high stages of spiritual development. Fanaticism—to take one example—is common in religious circles. Though deplored by those who are charitable and broad-minded, fanaticism and its underlying bigotry are simply evidence of immaturity. To urge one who was spiritually ignorant to take a broader view and renounce the emotional zeal by which he defines his devotion, might do him more harm than good. Too sudden an expansion from his customary, though limited, perspective might only bewilder him with its sweeping panorama of things as they really are.

The disciple of a certain master received from another disciple, more advanced than himself, a spiritual touch—a transferral of spiritual grace—and was lifted to a high state of awareness, giving him a glimpse of infinite consciousness. This new awareness, however, was one for which he was wholly unprepared. He had been joyfully following the path of personal devotion to God. The glimpse he received now was of the impersonal vastness of God. It wasn’t possible for him to fit this abstract view into the one he’d been developing. From then on he could no longer delight in a personal relationship with God. Unfortunately, he couldn’t love God either in that impersonal aspect. Thereafter, when he lectured or wrote on spiritual topics, his way of expressing himself was dry and intellectual. The other disciple received a severe scolding from the guru for his unfortunate, if well intentioned, generosity.

A young disciple of Paramhansa Yogananda’s, similarly, once asked another, who was highly advanced, to give him a taste of divine ecstasy. The older one demurred, saying, “If I did so, your bliss, which you haven’t yet earned, would be temporary. Later on, you would be unable to bear your life any longer. You are not yet ready for ecstasy.”

As Yogananda said in Autobiography of a Yogi, regarding the samadhi state, or supreme ecstasy, it “can never [come] through one’s mere intellectual willingness or open-mindedness.” It comes in time, however: “with a natural inevitability to the sincere devotee. His intense craving begins to pull at God with an irresistible force.”

Absorption in the light comes not by passivity. Nor can it be forcefully commandeered. It comes at last, however, by steadfast, deep devotion. Everything in these pages has been written to help you to reach enlightenment. Most important of all is an attitude of loving receptivity toward the Christ consciousness, through that one whom God has ordained as your true, or sat, guru. As we saw earlier in the Bible, “As many as received him, to them gave he power to become the sons of God.” (John 1:12)

And as the Bhagavad Gita states in Chapter Ten, Verses 10 and 11:

“On those who are ever united to me through meditation, and who worship me with love, I confer that yoga of wisdom by which they attain Me.

“I, then, who dwell in their hearts, showering My grace upon them, dispel forever their darkness born of ignorance, and uplift them in the shining light of wisdom.”

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