The Light Of Shekinah
Uranda June 22, 1953
We have been studying together the basic theme of Heavenly Magic, and we’ve been going through a process of connecting up, not Truth, but the Vision of Truth, so that you could begin to see it as it has been revealed and recorded from the beginning of history up until this present time. We have noted that the first part of the First Chapter of John carries a particularized key. If the key is understood then what is contained in the Gospel can be understood; but if the key is not understood, there cannot be a true comprehension of that which the Master taught, as it was recorded for us by John.
We remember that two of the Gospel authors were not disciples in the usually accepted sense; they were not with the Master through His Ministry, and Matthew had a considerable ability to record, and in some passages particularly the current of the Spirit was contained in it very effectively. That is very noticeable in at least parts of the Sermon on the Mount; in parts of that record the recording was incomplete, which is not surprising—they didn’t take shorthand in those days, and it was written quite a long time after the events that are recorded there. So we are very appreciative of the fact that Matthew did get as much of it down as he did, but when we wish to begin to understand the Spirit of the Master’s life and teaching, it is necessary to return to the Gospel as John recorded it, because he was the only one of the disciples who had any real comprehension of the Master’s mission and any real understanding of His teaching. And in the beginning of his Gospel he established or gave the key to an understanding of it, so that there would be no necessity of failing to comprehend. We have given a little attention to that key, but there will be a great deal more consideration of it, and we might just note something of the nature of that key a little more deeply or fully at the moment.
“In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God.” There we have the key—and once that key is comprehended it is very easy to understand the supposed mysteries. We have recognized that the Word spoken of, was and is Shekinah. There has not yet been an adequate comprehension of Shekinah here in this Class, so we might go back a little and review, and perhaps see if we can find a little deeper comprehension, because until we see the Christos of the New Testament—not the man, but that which was focalized in the man and revealed through the man Jesus—until we see the Christos of the New Testament and the Shekinah of the Old Testament as being absolutely identical, we cannot comprehend either the Old or the New Testaments; and we cannot perceive without that, the real expression of the Word.
Now people talk about the Word of God, and they say the Bible is the Word of God; and I very often use the expression which is more or less common place: “… the Bible says so and so; or in the Bible we find this.” Now what do I mean when I say, “In the Bible”? Do I simply mean this Book as such? No. This book can be a Bible, but it is not necessarily a Bible; not necessarily the Bible. If we are talking about the Bible, we must recognize that the term includes all, or every word that proceedeth out of the mouth of God. Do you think that this Book records all the words that have ever proceeded out of the mouth of God? Certainly not. It contains a portion, a small portion, of the words that have proceeded out of the mouth of God.
Now the Master said that man shall live, and we are interested in living, turning from death to life. We're interested in the Magic of Life and the Magic of Living. The Master said, “It is written, man shall live not by bread alone but by every word—every word that proceedeth out of the mouth of God.” Obviously only a few of the words that proceeded out of the mouth of God are here; and there are many words in this Book which did not proceed out of the mouth of God. There is history here. There's the record of a lot of things that human beings said and did, important to an understanding, yes. I do not object to that. But I wish you to begin to have the correct attitude toward the Bible, because the Bible has never been written. Part of it has; part of the Bible has been written, but the Bible has never been written and never will be. The meaning of the human being in life is realized only to the degree that he or she becomes a Bible—a chapter in the Bible. Only as the Word of God proceeds through you—and it is written that man shall not live by bread alone but by every Word that proceedeth out of the mouth of God.
And when in Revelation, for instance, we have the expression that we should not add-to or take-from the words of the prophecy of this Book, does that mean just what is contained either in the Book of Revelation or the Bible as it stands here. You are aware that from the standpoint of historical facts this collection of holy writings which is ordinarily called the Bible was gathered together and decided upon by a group of sincere, earnest men several hundred years ago; and then it was finally, the further selection, and a further centering of what is called the Bible under King James in England.
Now those were men who, no doubt, had something of the spirit of God working through them; they did their best, without any question, to make the right selections in relationship to the available literature, the holy writings. There were many parts of what had been the Bible that were set aside at the time that King James arranged for this particular program, which established our Bible in its present form. But it is not to say that they managed to get all the recorded words of God put together. And if we were to exclude from this Book all the words that were not the Words of God it wouldn't be nearly so thick, would it, because there are many words here that are not the Words of God. There is a recording of the words of evil men; there historical incidents, allegorical portrayals of various kinds, which cannot properly be classified as the Words of God.
So the Master said, and we assume that He wouldn't have quoted this text if He hadn't been assured of its accuracy. We're going to follow Him if He is our KING, if His life on earth has any meaning. We don't have to just assume, do we? We can take the attitude we know, if we trust Him, if we believe in Him. We can take the attitude that He knew what He was talking about, and He quoted a text from the Bible saying, “It is written, man shall not live by bread alone but by every word that proceedeth out of the mouth of God.”
Well now, human beings have had awareness of only a few of the Words that have proceeded out of the mouth of God. A few of them have been recorded, so this contains a part of the Bible. And in a broad, general sense we can say this is the Holy Bible, because in it we have something of the revealed Word of God. But it is not in a complete sense the Bible. And the caution against adding-to or taking-from did not have any reference to this as a book; it did not have any reference merely to Revelation as a book. It did include the Book of Revelation, for instance, and it could be conceived to include something of the rest of this record. But we are not to add-to or take-from the Word of God. We cannot, if we are intelligent, or if we stop to think, if we recognize anything of the reality of the spirit of God, we cannot say that this is the complete Bible.
When I say the Bible, regardless of what my hearers think I mean, I don't mean just this book. I mean the Bible, the complete Bible, the words proceeding out of the mouth of God. Now God has a good many words yet to say that have never been said as yet. He has said a good many words that have not been recorded by man, about which man knows nothing. So the Bible is something far greater than this little part of the record. And we are not to detract from the Word, or the words that proceed from the mouth of God, nor are we to add-to. Now, if we are going to begin to understand how to function so that we do not detract from the Words of God, we must begin to understand the significance in this key in the first part of the Book of John.
And let us note, particularly here, from the standpoint of your own consciousness, and to help equip you to meet the questionings, the attitudes, the wonderings of human beings whom you may contact in days to come. You may not need, or it may not be wise, for you to try to explain that this is only a part of the Bible. Certainly do not undertake any such thing unless you have a real pattern of response—and you can go a long, long ways without ever suggesting any such thing, so don't start on any such subject as that—but that you may know, and be in position to express it if there be need.
Remember that if we limit our concept of the Words of God to this book we are taking away, we are violating the Commandment. This is only a part, and if we insist this is all then we are taking away from the Words of the Book of this prophecy. What is this prophecy? Merely the Book of Revelation? Certainly not! What is prophecy? It is the expression of that which is from God, at any time, under any circumstance. This prophecy. That which is written in the Book of Revelation is a part of this prophecy; that is, the prophecy of the Word of God, the expression, the revelation of the Word of God to the children of men. But anyone who takes the attitude that this is the entire, complete Bible, “That's the Word of God; it's all that there is, or all that we might ever need”, is taking-from. and every time you add a human concept or a belief. and we have noted that in the religions of the world there are many human beliefs, assumptions, concepts. All those things are adding-to the Words of this prophecy.
We see that the so-called Christian churches today—all of them—that we find popularly known in the world—all of them, without a single exception—do two things. They add to the words of the prophecy of this Book and they take-from the words of the prophecy of this Book. The literalists as well as the liberals, up-and-down-the-line, they all add-to on the basis of their own opinions, beliefs and assumptions, and they all take-from. How? Because generally speaking they take the attitude that this is the Word of God, and it's all complete right here. And if you have any such feeling or attitude then you are detracting, subtracting, taking-from the word of the prophecy of this Book. What book? The Book—the real Bible, the Bible, the Bible which is in process of expression, which includes all the Words of God, and shall include all the Words of God that shall ever be expressed. So the Bible is not complete, and never will be. The Bible is not complete. and never will be.
Now, in our consideration of these things in this Class we must remember that we have been having a play upon the word Word. “Words proceeding out of the mouth of God.” We can apply that quite properly to the words that have been revealed from God through His prophets—our Master as the Supreme One—and all the true prophets that have been on earth of whom we have any record. So to the degree that prophets have made the words of God known by speaking them or writing them we have a record of them, but every Word of God that is recorded here [in the Bible] came into manifestation because some man, some human being, was a prophet, letting something of the words of God appear—there is nothing recorded here except what did come through a prophet. You say, “Well, the prophets spoke face-to-face with God. We know what God said on a direct basis.” Who heard the words of God and told you so? The prophet. The prophet—they came through the prophets, and man knows nothing of the words of God except by reason of the prophets, of whom our LORD and KING, manifest on earth, was and is Chief. So, the words of God which reach man come through prophets, and to the degree that you become a means by which the words of God can be conveyed to the children of men, you are a prophet. If you do not recognize me as a prophet, there is precious little value in your being here. My function is that of a prophet. And so, we need to realize that the Word of God, in the sense of the Bible, in the overall sense, is not complete and never will be.
How shall man live? Man shall live by every Word that proceedeth out of the mouth of God. Now it is obviously impossible for any human being to be consciously aware of all the words that God has ever spoken, all the words that He is speaking—so is this impossible? Not at all. It is not impossible. Man shall live by every Word that proceedeth out of the mouth of God—man, in the sense of humanity—not just the individual; it includes the individual—but in the sense of humanity. It is written: Humanity shall not live by bread alone but by every Word that proceedeth out of the mouth of God. Who are the beings through whom the Word of God is revealed? They are human beings—men and women—and our function has meaning only as we become a means by which the things of God are conveyed into the world to the children of men. You are a Word of God. If you are having any meaning, if you are living in a true sense, and if you are causing others to live, you are a Word of God. The words of God appear through the Word of God, and if you are a Word of God then through you some of the words of God will appear.
The relationship of the Centering of Being, and that which expresses from the Centering of Being, is something which is of vital importance at this point. “In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God.” Now we notice something here that’s like a sandwich—something on each side and some filling in the middle—a heavenly sandwich. “In the beginning was the Word, and the Word was with God”—one side of the sandwich; “and the Word was God”—the filling; “the same was in the beginning with God.” with God … was God … with God. Do you see that? There are three statements—“and the Word was with God, and the Word was God; the same was in the beginning with God.” The filling—the centering, in other words—is God. But the manifestation, both in the higher vibrational realms and in the realm of physical things, the manifestation was with God. And the manifestation of the Presence of God is what? We recognize the Master described it as “the way, the truth and the Life.” And the way is what? Love, as we have seen. And Love is the Fire of God—God’s creative Fire. And when we go back to the time of the children of Israel, and the tabernacle, the Ark of the Covenant, we find that between the Cherubim, above the Mercy Seat, there was the manifestation of the Shekinah, which is described as the evidence of the Presence of the One Who Dwells—or simply, the Presence of the One Who Dwells.
There is no indication that God, as such, was seen; anywhere in the record, there is no evidence that God, as such, could be seen. It is said with respect to Moses, when he was on Mount Sinai, that he said “the hinder parts of God”—that is, that which gave evidence of His Presence—a little something of God, but not the wholeness or the fullness of God. And there is no indication here, anywhere in the record, that any human being ever saw the wholeness of God. We know, of course, that such a thing would be impossible. But it’s necessary that we stop to recognize this point. That which we know of God has been made evident, has been revealed and made manifest by reason of that which was the evidence of the Presence of the One Who Dwells. Now note the expression, the One Who Dwells—going back into the Old Testament pattern—the Presence of the One Who Dwells.
Now we know that God is a term which is properly used in relationship to Deity on exactly the same basis as we use the word humanity in relationship to mankind. God has the same significance in relationship to the patterns of Deity that humanity has in relationship to the pattern of mankind. When we say humanity we do not imagine that it means just one man or one woman, or just one man and one woman. We recognize that it includes every man, woman and child upon the face of the earth. So, likewise, remember that the word God, in the sense of the suggestion of the overall Deity, has the same meaning; and we do not think of God ever, at any time, as being just one single being; but is, rather, the complete pattern of all the God Beings everywhere.
So, the One Who Dwells is a term which can be used with great facility. The One Who Dwells can apply to any focalization of Deity at any level, at any place—all the way from your own focalization of Deity within you, your own Lord, to the highest focalization of Deity in all the Cosmos. Therefore, God includes all God Beings, and is never to be thought of as a single Being, as if God were a particularized, separate personality. Now we can use the word God—the central focalization of Deity in relationship to this world—as applying to our LORD and KING. There is absolutely nothing wrong with speaking of the One who manifested through the body of Jesus Christ as God. It is quite permissible. But if we imagine that one Being is all that is included when we say God—referring to Him—we are wrong. If He is a GOD, He must be a GOD of something; if He is a LORD, He must be a LORD of something; if He is a KING, He must be a KING of something—and so He is the KING of Kings, or LORD of Lords; or GOD, the Central Focalization of all the God Beings in this particular pattern or part of the universe. So, if we use the word God in relationship to our KING, meaning Him, we automatically include every God Being over whom He is LORD and KING, every God Being in the whole pattern; but it centralizes in Him, and we can think of Him as that centering and be perfectly right.
So, there is the recognition that the word God may mean these things. But if you assume that every time the Bible here, the record as we have it, uses the word God it means that which we have just outlined, you are wrong—it doesn’t. The word God was used by translators who did not know what they were doing really; they didn’t understand what they were translating; they didn’t understand what they were writing. So, we must be considerate of the limitations of the translators and realize that, for instance, in the beginning of the book of Genesis, the word that is there translated as God was translated from the Elohim, which means a Focalization of God Beings. It’s a recognition of plurality. Actually there are seven insofar as this Whole Holy World is concerned—there were seven God Beings. And the Eloihim is a term relating to deity which signifies these seven, and those seven only—not some others; just those seven. It is within the range of what we might conceive to be right to translate that as God, and yet if we assume that the word God, used to signify the Eloihim, means exactly the same things as it does in some other place we are going to be misled. So, there, we recognize the specific pattern of focalization in relationship to which many God Beings were in operation in the beginning of the creation of the world.
Here we have the word, “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God.” This is indeed a marvelous key; a wonderful privilege we have, having these few words so that we may understand the rest of the record. The Word—“In the beginning was the Word.” What Word? It depends upon the level that we are going to consider. What level do we see? “In the beginning was the Word.” If we say that the Word here is supposed to signify the Pattern of Shekinah made manifest by the Eloihim, it’s quite true; but this Pattern of Shekinah so established was with God, in the pattern of the whole of God Being, and “was God; the same was in the beginning with God.”
Now notice the pattern. If you look at it truly you will see that there are two triangles evident in that particular wording. “The Word was with God, and the Word was God. The same was in the beginning with God.” Two triangles—their apices together. The apices of the upper triangle pointing downward and that of the lower triangle pointing upward, and the point of union between the two is God. That is the point that is God for all that appears below. That is the point of focalization, centralization, for the manifestation of all creation as we know it in relationship to this world.
But there is the focalization of Deity in relationship to the solar system, and the universe, and on to the Cosmos. Then, that which was with God, which was the manifestation of God, the focalization of Deity that provided the beginning of the pattern of creation was with God, the higher aspect of Deity—whatever that focalization may have been. It extended on out into the universe and the Cosmos, in other words, and God in the higher, overall sense was recognized. “And the Word was with God.” So that which was the beginning of the Shekinah Fire, and Light, and Cloud, by which this earth was brought forth was “with God”—with the higher aspects of God extending out into the solar system, and the universe and the Cosmos—a perfect pattern of relatedness and harmony. Then, that which was with God, was God—the focalization of Deity in relationship to this particular pattern of creation. Thereafter then, those God Beings who were working with that focalization of Deity that was, and is, centered in our LORD and KING became the means by which the Shekinah could begin to expand and manifest. And so the Word, the Shekinah, was with God—the manifestation of Shekinah above the particular point of focalization where we would establish the position of the LORD of Lords and KING of Kings.
So, He was the Word in relationship to the higher point of Being—“the Word was with God, and the Word was God.” The same was in the beginning of the creation, “with God”. And you begin to see that the God Beings working with the focalization in our LORD and KING were the means by which the expanding expression of Shekinah could appear, out of which, or through which, the creative processes might be developed. Now, “In the beginning was the Word”—In the beginning was the Shekinah. In the beginning was the Shekinah, and the Shekinah was with God, and the Shekinah was God. The same was in the beginning with God. Now these patterns of relationship must be understood if we are to understand the relationship of the manifest form of Jesus in relationship to the Father. He said, “The Father and I are one.” Then we must see that the same pattern was holding which is here established—was with God, was God, and was with God. The patterns of focalization must be comprehended.
Now there is something else here that we should note in this connection. To say that the Shekinah is not God would be wrong, wouldn’t it? If you saw the evidence of the Presence of the One Who Dwells, whatever One that One may be, and you said, “This is not God”—you would be wrong, wouldn’t you? Very wrong! And yet if you said, “This is all God is”—you would be equally wrong. The Shekinah at any level of its manifestation is a revelation of the evidence of the Presence of the One Who Dwells, and the One Who Dwells is always the point of focalization at that particular level in relationship to that particular pattern. It could relate to any God Being anywhere; but generally speaking it relates to primary points of focalization. So we see the Shekinah. We can see—some of you have already seen—the reality of the Shekinah and, having seen, you could not say this is not God, but if you spoke of it as if that were all of God you would be wrong.
This pattern of distinction is something that the human mind has not been able to comprehend in its self-activity. Until you begin to understand the principles, and see with the eye of the spirit, see with the eye of the heart as well as with the mind so that you have a single eye, you cannot understand it. But it becomes very simple and very plain once there is a true pattern of comprehension. You do not expect, then, to ever see, insofar as the fallen world is concerned—certainly not until after the restoration has been completed—you do not ever expect to see the whole form of the Primary Focalization of Deity in relationship to ourselves, except through the reality of Shekinah.
As Shekinah is made manifest increasingly through human beings, the reality of the Pattern is established and the time approaches when He may be seen in the Center of the Fire. But there must be a great deal of purification take place first and ultimately when that is about to manifest in relationship to the world—if you want to know something about the so-called Second Coming of our LORD—it will not be until after the world has been cleansed of all evil. It will not be until all of those who remain on the face of the earth are a part of this Divine Pattern. And a great conclave of those then living, men and women who have become Divine Men and Women, will be gathered at the appointed place and the appointed time to receive the KING into this part of His Kingdom. And under the circumstances which will be developed on the basis of these laws and principles, there will be first the manifestation of the Cloud, in the pattern of the circle; and within the circle there will be the square and the triangle. But in any case, after the vibrational factors have been properly set up to receive the KING—and consider how much human beings do for an earthly king or queen, how much more will we do for our Heavenly. Having so established the pattern to receive Him properly into this part of His Kingdom, so that it may be turned over to Him in the proper ceremony, there will first be the manifestation of the Cloud. And then those present, those seeing, will begin to see the glowing of the Light, or the Light that Glows within the Cloud. And the Cloud as such will begin to dissipate insofar as seeing is concerned, not actually; you simply become attuned to something inside of the Cloud so you cease to see the Cloud. You see first the Cloud, then as you become attuned to that which is inside of the Cloud you can see through the Cloud and the Cloud is still there but you do not see it. And then as you become aware of the Light that Glows you see only the Light that Glows. But finally you become aware of something inside of the Light that Glows and the Fire begins to be that which you see. And so you can see through the Light that Glows to the Fire. And at first all you will see is the Fire, and then you will become aware of something inside of the Fire, and you will be enabled to see through the Fire. And within the Fire you will begin to see the form of the LORD of Lords and KING of Kings. But this is the pattern of His appearing, and the time of His appearing shall be when we are ready to turn this earth, this world, over to Him as a part of His already established Kingdom. Not that He shall have to come and try to take it, but it will be prepared for Him—everything ready and every human being living on the face of the earth at that time will be a citizen of that Kingdom. And it will be a great and glorious ceremony—yes, more than that—to receive our KING back into the realm from whence He was banished by the self-activity of man. And that is the pattern of His appearing. But you need not try to understand all of that at the present time, although you see that it does work and will work on the basis of Shekinah, and until you understand Shekinah you cannot understand His appearing.
Let us then begin to realize that the evidence of the Presence of the One Who Dwells can manifest in relationship to any God Being—in relationship to your God Being. That will manifest in one of two ways. It must manifest in only one of those two ways first, or it cannot manifest in the second way. The pattern of Shekinah must manifest in relationship to your higher point of focalization first.
If I, speaking from an outer standpoint, had not responded to the inner factor of Being in relationship to myself in such a way that I allowed the establishment of Shekinah between myself and the LORD of Lords, at the time of the beginning of my official ministry, I would not have been in position to so function as to allow the Shekinah Pattern to manifest between you and me. And if at any moment I were to violate that pattern, and cause it to cease to be, it would be utterly impossible for me to establish the Shekinah Pattern between you and me. The only reason that I can establish the Shekinah Pattern between you as individuals, or as a group, and myself is because there is a Shekinah Pattern established between me and the LORD of Lords. It is not your responsibility to establish a pattern between yourself and the LORD of Lords. You couldn’t do it if you tried. Human beings have tried it and failed; but it doesn’t work that way. But because I let that pattern be established first, I was in position to so function that a pattern could be established between you and me—the Shekinah Pattern.
And when you begin to let that Shekinah Pattern be established between yourself and me, as the centering here, in outer form, so that you do not violate it, so that you do not cause it to vanish, you do not destroy its manifestation—it is the evidence of the Presence of the One Who Dwells—then you in turn are in position to let a Shekinah Pattern begin to develop between you and those who shall respond to you.
You can work as a teacher, you can do certain things in the world that are good, that are helpful, that may be a blessing to others, without actually establishing in the real sense a Shekinah Pattern extending out from you to others; and you may not have the reality of the Shekinah Pattern between yourself and Center, and still do a certain amount of good, but it will be the kind of good that you see accomplished by innumerable good people all over the world, all doing good things—good men, good women. But it doesn’t rise to the point of power. It doesn’t rise to the point of real creative accomplishment.
So, by reason of the fact that there is a Shekinah Pattern established between me and our LORD and KING, I am in position to let a Shekinah Pattern take form between you and myself. And so are the borders of the tent caused to expand and, once you are included in that pattern of Shekinah that is established through centering in our LORD and KING, you in turn can so function that the Shekinah Pattern may extend through you and be established in relationship to others. And so must it grow and continue, on-and-on until it enfolds the whole earth.
And remember that the Shekinah Pattern, without any exception, manifests in its trinity—the manifestation of the evidence of the One Who Dwells. There is the Cloud, and to the human eye which does not have any comprehension of the Light, the Cloud seems to be something that isn’t, or it seems to be darkness, and the human being never sees through it. But once you begin to realize something is inside of it, you begin to see what is inside of it, because you can see through it—and your eye is single in such a case. When you have reached the point of letting your eye be single your whole body is full of Light. Why? Because you begin to comprehend, to see and to receive, the Light that is within the Cloud, and you can see through the Cloud, and you behold the Light. And truly perceiving the Light, and functioning according to the Truth, which is the essence of the Light, you can begin to be aware of what is contained within the Light That Glows. And finally you begin to see the Fire, and seeing the Fire you may think that that is all there is, as so many have. Even reaching that point of spiritual perception and understanding one might simply see the Fire and assume that that is all. But if you realize there is something inside of the Fire you will be enabled to see through the Fire, and you will be able to walk in the Fire, you will be able to step forth into the Fire and not be burned. There will be no fear of the Fire. You will not only be able to see into it, you will be able to walk into it; you will be able to live in it. And walking into the Fire, you will find One like unto the Son of Man; One like unto the Son of God. And the first time you see into the Fire, and walk into the Fire, it will not be our LORD and KING whom you see. It will be One who represents Him.
And so, you begin to realize the working of the pattern of Shekinah, and you begin to see here that at all levels, with respect to all focalizations, this key works. In the beginning was the Word. In the beginning was the Shekinah, and the Shekinah was with God, and the Shekinah was God. The same—that is the Shekinah—was in the beginning with God. And without this pattern there is no creative action, there is no fulfillment, nothing really worthwhile. Without this pattern we cannot overcome the evil in the world, we cannot accomplish that which is necessary, we cannot restore this world to the Kingdom of our KING. Remember these things.
All things were made by Shekinah, and without Shekinah was not anything made that was made. In Shekinah was Life; and the Life of Shekinah was the Light of men—and the Life of Shekinah was the Light of men. And what is the Life of Shekinah? The Cloud—the essences of the Cloud. The Life of Shekinah becomes the Light of men. All things were made by Shekinah, and without Shekinah was not anything made that was made. In Shekinah was Life—LIFE—that which makes you live. And the Life of Shekinah was the Light of men. And the Light shineth in darkness, and the darkness comprehended it not.
© emissaries of divine light
