Fran Miller, Ph.D. 2018 ©
There is a topic that is not discussed generally, but that is fascinating to consider – the topic of inner light. We read references to light and inner light in biblical, scriptural materials, and other religious writing, particularly in the Quaker tradition, but references to light are also found in Buddhist literature. I’ve tried to develop my own thought and understanding over the last year or so on the sources, meaning, and experience of inner light.
It’s interesting how we use the metaphor of light, and how it is naturally woven into our vernacular. For example, in cartoons, a lightbulb signifies a new or creative idea. “Seeing the light” means coming to some new understanding. And the word enlighten means to provide helpful information to someone, and enlightenment is the state of being enlightened or attaining spiritual wisdom. Because the word enlightenment implies the cognitive aspect of having information or knowledge, the Zen Buddhist tradition prefers not to use the word enlightenment, but rather prefers the word realization—referring to an experience. Perhaps the word enlightened in the spiritual sense, like realization, has come to mean — the experience of the light — to attain and become the light.
It seems to me that the values that each individual holds personally, and is committed to, are directly related to the values he or she perceives externally in the world, and to the words, actions, or behaviors that the individual manifests externally. We can see in political figures if their words, decisions, and behaviors are expressions of inner long held values and convictions or if there is nothing grounding their views and actions. In such a case the words and actions appear random, incoherent, and unpredictable. The stronger the inner values, the more likelihood of the convictions manifesting in behavior. Similarly the integrity that a person maintains that is based on those values is likewise manifested in behavior and actions. These inner values and integrity seem to be determinant of what may be perceived as an “inner light”. In addition, and maybe most importantly, the faith or spiritual perception of an individual may be the ultimate factor determining the formation and also the manifestation of an inner light.
There seems to be a clear connection between inner values, integrity, and beliefs and the strength of an inner light. Although one’s internal values, integrity, and beliefs, or what is internal, is manifested externally in behavior, with inner light that interaction may also happen in reverse. It may be that one perceives the light in the external world as a spiritual perception or as a religious belief, and that light may then become present internally. Or — an inner light may be received as a grace or gift to an individual – or even to every individual. This inner light may then be manifested in behavior to visibly shine forth.
There are certain circumstances that stand out where we particularly notice someone’s inner light. I think we perceive the presence of an inner light where there is deep and continual joy, inner peace, wisdom, or compassion. Extraordinary examples of the manifestation of inner light in recent times are Mahatma Ghandi, Mother Teresa, Martin Luther King, and Nelson Mandela. Another, and very different example perhaps, of a joyful, happy, inner light is Bindi Irwin, one of the contestants on the television show, Dancing With the Stars! She won the Mirror Ball one season several years ago. Her great lightness and joy in life manifested in her dancing. It was visible and apparent for everyone to see. We see this type of pure wonder and joyfulness in little children, which is why they are so inspiring and endearing.
We call this characteristic of very little children “pure joy,” which is also what it is called in the religious and spiritual sense. Unfortunately in Christian tradition, the word purity gets confused with the absence of sinfulness. In Buddhist tradition there is no such connotation. Purity refers to the mind’s ability for direct experience in the present moment without dualistic thinking, preferences, preoccupations or discriminations. And this purity of mind can lead to the perception of or the experience of light.
In Christian scripture there are many references to light in both the Old and New Testaments. Light is used to symbolize God, faith, and holiness throughout scripture. For example John 1:1-9 reads, “In the beginning was the Word: the Word was with God and the Word was God….All that came to be had life in him and that life was the light of men, a light that shines in the dark, a light that darkness could not overpower…The Word was the true light that enlightens all men, and he was coming into the world.” And John 8:12 reads: I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life.” Luke 11:33-36: “No one lights a lamp and puts it in some hidden place or under a bushel, but on the lamp stand so that people may see the light when they come in….See to it then that the light inside you is not darkness. If, therefore, if your whole body is filled with light, and no trace of darkness, it will be light entirely as when the lamp shines on you with its rays.” This is the message of the New Testament: that Jesus is God and that God is light.
The teachings of the Quaker faith place great emphasis on an “inner light”. In Meeting the Spirit, An Introduction to Quaker Beliefs and Practices, found online on charlestonwv.quaker.org, it states:
At the very center of the quaker faith is the concept of the Inner Light. This teaching states that in every human soul there is implanted a certain element of God’s own Spirit and divine energy. This element, known to early Friends as, “that of God in everyone” means to Friends in the words of John 1:9, “the true Light” which enlighteneth every man that cometh into the world.” Broadly speaking the concept of Inner Light is twofold. Firstly, the inner light discerns between good and evil. It reveals the presence of both in human beings, and through its guidance offers the alternative of choice. Secondly, the Inner Light opens the unity of all human beings to our consciousness. Friends believe that the potential for good, as well as evil, are latent in everyone.
Sogyal Rinpoche, the author of The Tibetan Book of Living and Dying, studied under the spiritual master, Jamyang Khyentse Chokyi, and founded Rigpa, a network of Tibetan Buddhist centers. He writes:
“Our whole existence is determined by the elements: earth, water, fire, air, and space. Through them our body is formed and sustained, and when they dissolve, we die …. What is interesting is how these outer elements interact with the inner elements within our own physical body. Mind’s ability to serve as the ground for all experience is the quality of earth; its continuity and adaptability is water, its clarity and capacity to perceive is fire, its continuous movement is air; and its unlimited emptiness is space. “ (p. 247)
“In advanced yoga practice, the system is visualized very precisely by a yogin. By causing the winds to enter and dissolve in the central channel through the force of meditation, a practitioner can have a direct realization of the luminosity or “clear light” of the nature of mind. This is made possible by the fact that the consciousness is mounted on the wind. So by directing his or her mind to any particular point in the body, a practitioner can bring the winds there. In this way, the yogin is initiating what happens at death: when the knots in the channels are released, the winds flow into the central, and enlightenment is momentarily experienced…. When we die … the energy centers collapse, and without their supporting winds, the elements dissolve in sequence from the grossest to the subtlest.” ( p. 249-250)
He continues, “The final phase of the dissolution process of dying is the black experience of the stage of ‘full attainment’. It is described as ‘like a sky shrouded in darkness’. The arising of the Ground Luminosity is like the clarity in the empty sky just before dawn. Now gradually the sun of dharmata begins to rise in all its splendor, illuminating the contours of the land in all directions. The natural radiance of Rigpa manifests spontaneously and blazes out as energy and light … just as the sun rises in that clear and empty sky. The name we give to this display of sound, light, and color is — ‘spontaneous presence’ for it is always and inherently present with the expanse of ‘primordial purity,’ which is its ground, He continues, “What is actually taking place here is a process of unfoldment, in which mind and its fundamental nature are gradually becoming more and more manifest. The bardo of dharmata is one stage in that process. For it is through this dimension of light and energy that mind unfolds from its purest state, the Ground Luminosity, toward its manifestation as form in the next bardo, the bardo of becoming.” (p. 275)
He writes, “I find it extremely suggestive that modern physics has shown that when matter is investigated, it is revealed as an ocean of energy and light. “Matter, as it were, is condensed or frozen light….all matter is a condensation of light into patterns moving back and forth at average speeds which are less than the speed of light.’ remarks David Bohm. Modern physics also understands light in a many-sided way: “It’s energy and also it’s information — content, form and structure. It’s the potential for everything.” (p. 275)
He goes on: “Luminosity — the Landscape of Light. In the bardo of dharmata, you take on a body of light. The first phase of this bardo is when ‘ space dissolves into luminosity.’ Suddenly you become aware of a flowing vibrant world of sound, light, and color. All the ordinary features of our familiar environment have melted into an all-pervasive landscape of light. This is brilliantly clear and radiant, transparent, and multicolored, unlimited by any kind of dimension or direction, shimmering and constantly in motion. (p.276)
I find it very significant that he states: How stable these dazzling appearances of light are in the bardo of dharmata depends entirely upon what stability you have managed to attain in Togal practice.” (p. 276)
Zen Buddhist references that refer to light have quite a different style, and are more familiar to me, my own study, and experience.
David Chadwick is the author of a biography of the Zen Master and teacher, Shunryo Suzuki. In Crooked Cucumber he quotes Suzuki at least twice referring to light. He quotes Suzuki, “A person of joyful mind is contented with his lot. Even in adversity, he will perceive bright light. Crooked Cucumber, p. 324-325 Again he quotes Suzuki, “Buddha’s great light shines forth from everything, each moment.” p. 348
Most Zen classic writings are not as direct or explanatory as in other traditions. Metaphors are preferred to direct descriptions. One of my favorite references to light, or in this case to a “spark”, comes from a quotation of Wu-Men, in Robert Aitken’s book, The Gateless Barrier. Wu-men states, “How then should you work with it? Exhaust all your life energy on this one word “Mu”. If you do not falter, then it’s done! A single spark light’s your Dharma candle.”
Robert Aitken comments: “Wu-men recaps his comment with this line. Give yourself to Mu. Let Mu breathe Mu. Don’t give energy to anything except Mu. Don’t feel that you are faltering because you don’t realize it. When you do falter, come back to Mu at your first chance. With all your faltering, don’t falter. ‘A single spark lights your Dharma candle.’ Those sparks are always going off. You are not floating alone in a sensory-deprivation bath. As you lose yourself in Mu, you are open. Your body is no other than the sounds of the world. As you focus on Mu, let it be open. Let the buzzing fly put an end to ‘has’ or ‘has not’. Let the cry of the gecko put an end to birth and death. Let somebody’s cough put an end to ignorance and realization.” p. 17.
In The Original Dwelling Place, Robert Aitken quotes Cleary and Cleary from The Blue Cliff Record, Case #554,
What is your light?
Yun-men said to his assembly, “Each of you has your own light.
If you try to see it you cannot.
The darkness is dark, dark.
Now, what is your light?”
Answering for his listeners he said, “The pantry, the gate!” p. 190
In his book, Miniatures of a Zen Master, Robert Aitken quotes Wordsworth in the Tables Turned,
Hark! How sweet the throstle sings
He too is no mean preacher
Come forth into the light of things
Let nature be your teacher.
Robert Aitken says, “‘Throstle’ is the old word for ‘thrush’. What are ‘things’ that give light? The bell, the clapper, the thrush, your thought,. Their light is your light.” p. 20
What are the things that give light?
Judeo-Christian biblical references, Quaker faith, Tibetan Buddhism, and Zen Buddhism all differ in their description of light and inner light. But what they have in common is the concept itself. It seems clear that certain values, qualities, beliefs, and experiences contribute to the perception of light. It may be that inner light is a grace or gift of the spirit in every individual which may be acted on or ignored. It may be that a spirit energy is present in all things, the essence/energy of the elements that make up all life. If individuals are aware of and act upon this energy spirit gift than we can see the manifestation of a unique, precious, and sacred light.
On my walk, two little brown thrush birdies greeted me on a special morning. I stopped and looked at them and they looked at me. They hopped along as I walked. I whistled They chirpped. I heard the sound and whammy, i forgot everything. I forgot the preoccupations and worries in my mind . The birds and
I were suddenly one. There was no self just birds. We were part of everything. I walked on dumbfounded, stumbled on into the light.
“What are the things that give light? The bell, the clapper, the thrush, your thought. Their light is your light.“
4/18/25