Whoever lifts up within himself this son of God, whoever identifies his life with the spiritual life, will not deviate from the true way. Men wander from the way because they do not believe in this light which is within them, the light of which John speaks when he says, "_In him was life; and the life was the light of men_." Jesus tells us to lift up the son of man, who is the son of God, for a light to all men. When we have lifted up the son of man, we shall then know that we can do nothing without his guidance (John viii. 28). Asked, "Who is this son of man?" Jesus answers:-- "_Yet a little while is the light in you.[12] Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth._" (John xii. 35.) [12] In all the translations authorized by the Church, we find here a perhaps intentional error. The words [Greek: en hymin], _in you_, are invariably rendered _with you_. The son of man is the light in every man that ought to illuminate his life. "_Take heed therefore, that the light which is in thee be not darkness_," is Jesus' warning to the multitude (Luke xi. 35). In all the different ages of humanity we find the same thought, that man is the receptacle of the divine light descended from heaven, and that this light is reason, which alone should be the object of our worship, since it alone can show the way to true well-being. This has been said by the Brahmins, by the Hebrew prophets, by Confucius, by Socrates, by Marcus Aurelius, by Epictetus, and by all the true sages,--not by compilers of philosophical theories, but by men who sought goodness for themselves and for others.[13] And yet we declare, in accordance with the dogma of the redemption, that it is entirely superfluous to think of the light that is in us, and that we ought not to speak of it at all! [13] Marcus Aurelius says: "Reverence that which is best in the universe; and this is that which makes use of all things and directs all things. And in like manner also reverence that which is best in thyself; and this is of the same kind as that. For in thyself, also, that which makes use of everything else, is this, and thy life is directed by this." (Meditations v. 21.) Epictetus says: "From God have descended the seeds not only to my father and grandfather, but to all beings which are generated on the earth and are produced, and particularly to rational beings; for these only are by their nature formed to have communion with God, being by means of reason conjoined with him." (Discourses, chap. ix.) Confucius says: "The law of the great learning consists in developing and re-establishing the luminous principle of reason which we have received from on high." This sentence is repeated many times, and constitutes the basis of Confucius' doctrine.