In Genesis there are two lights. The first is the light of the first day. The second is the celestial lights – the stars, the sun and the moon, created on the fourth day.
It is the first order of light that concerns us here. The light is spoken of variously, as nous, the light of the mind, or intellect. Even the common phrase, ‘to shed some light’ is to reveal that which is hidden.
Isaiah 30:26 says: “The light of the moon shall be as the light of the sun, and that light of the sun as the light of the seven days”
This is the Light that is withdrawn from man as a result of his Fall. The 'withdrawn light' has parallels in diverse cultures which associate the 'the beginning' with a 'golden age', something lost when the connection between earth and heaven is sundered. Again, all speak of a return to this perfect, Primordial state.
This Light was spoken of in the Qmran documents, and throughout the New Testament.
In the Kabbalah there is a radical reassessment of the Hidden Light motif. The Zohar states that "If it had been hidden away entirely, the world would not exist even for a single moment" (II, 148). Rather, there is not a single day day without something emanating from that light to sustain all things in existence. Although this Light was never again fully manifest after the first day of creation, it continues to perform the function of renewing creation daily. The Light shifts in its metaphysical nature from a Hidden absence to an Invisible presence.
The Sufis continued in the same vein, again informed by Greek philosophical speculation, speaking of a primordial light associated with wisdom, the intellect, ethical values and above all spiritual illumination.
Christianity, of course, identifies the Light with Christ and through Him the Church (Islam identifies it with Mohammed). Galatians 3:27 says: "For as many of you as have been baptised into Christ have put on Christ."
The point is, the light never went away, it is we who no longer see it. Our vision has been occluded, and that is what the Genesis text refers to. That light is still there, "In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it." (John 1:4-5). To assume we have substantially changed is to reject revelation. We are inwardly the same, it's just outwardly he are blind. We no longer see with the eye of the soul as we once did. "There is nothing in the mind that was not first in the senses" is the burden of the Fall. Prior to the fall, everything in the mind came through our spiritual senses. We saw to the heart of things, but we became beguiled by outward forms and the desire to be equal to God.
Thus in us is "... the true light, which enlighteneth every man that cometh into this world." (v6) ... we just don't see it.
The Zohar explains that the Primordial Couple, prior to the fall, shared a radiant, celestial character, reflecting a supernal light which functioned as the source of their good deeds. Not necessarily that they were creatures of light, but creatures clothed in light.
When Moses came down from the mountain: "And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him." (Exodus 34:35), and of course the Transfiguration of Christ, although this was to indicated something about the Son of God, more than the end of man.
It is the first order of light that concerns us here. The light is spoken of variously, as nous, the light of the mind, or intellect. Even the common phrase, ‘to shed some light’ is to reveal that which is hidden.
Isaiah 30:26 says: “The light of the moon shall be as the light of the sun, and that light of the sun as the light of the seven days”
This is the Light that is withdrawn from man as a result of his Fall. The 'withdrawn light' has parallels in diverse cultures which associate the 'the beginning' with a 'golden age', something lost when the connection between earth and heaven is sundered. Again, all speak of a return to this perfect, Primordial state.
This Light was spoken of in the Qmran documents, and throughout the New Testament.
In the Kabbalah there is a radical reassessment of the Hidden Light motif. The Zohar states that "If it had been hidden away entirely, the world would not exist even for a single moment" (II, 148). Rather, there is not a single day day without something emanating from that light to sustain all things in existence. Although this Light was never again fully manifest after the first day of creation, it continues to perform the function of renewing creation daily. The Light shifts in its metaphysical nature from a Hidden absence to an Invisible presence.
The Sufis continued in the same vein, again informed by Greek philosophical speculation, speaking of a primordial light associated with wisdom, the intellect, ethical values and above all spiritual illumination.
Christianity, of course, identifies the Light with Christ and through Him the Church (Islam identifies it with Mohammed). Galatians 3:27 says: "For as many of you as have been baptised into Christ have put on Christ."
The point is, the light never went away, it is we who no longer see it. Our vision has been occluded, and that is what the Genesis text refers to. That light is still there, "In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it." (John 1:4-5). To assume we have substantially changed is to reject revelation. We are inwardly the same, it's just outwardly he are blind. We no longer see with the eye of the soul as we once did. "There is nothing in the mind that was not first in the senses" is the burden of the Fall. Prior to the fall, everything in the mind came through our spiritual senses. We saw to the heart of things, but we became beguiled by outward forms and the desire to be equal to God.
Thus in us is "... the true light, which enlighteneth every man that cometh into this world." (v6) ... we just don't see it.
The Zohar explains that the Primordial Couple, prior to the fall, shared a radiant, celestial character, reflecting a supernal light which functioned as the source of their good deeds. Not necessarily that they were creatures of light, but creatures clothed in light.
When Moses came down from the mountain: "And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him." (Exodus 34:35), and of course the Transfiguration of Christ, although this was to indicated something about the Son of God, more than the end of man.
