E25047

     The word “wisdom” is in common use, but there are various kinds of wisdom, shallow as well as profound. Let me explain some of the aspects of wisdom.
     Among the various kinds of wisdom which exist, divine wisdom, virtuous wisdom, and enlightened wisdom are those of the highest levels that should be greatly polished and trained to be exercised in the practice of faith. The reason is because, it is these aspects of wisdom that God recognizes and which will not come about unless an individual possesses a true and sincere heart. Thus, as the individual strives to attain a standard of conduct in accord with virtuous wisdom, there will be no failure and true happiness can be obtained.
     On the other hand, the kinds of wisdom that are generated from evil are those such as cunning wisdom, shallow wisdom, and evil-focused wisdom, the kinds possessed by criminals of all sorts. Intellectual crimes such as fraud and swindles in particular are committed by those who have greatly excelled in these kinds of evil wisdom. In this sense, from days of old those who have been known as heroes or enjoyed temporary success are nothing more than having greatly possessed the profile of evil wisdom.
     Interesting though are that the more virtuous the wisdom the more profound it is and that evil wisdom is shallow. This is well illustrated by examining the paths taken by evil individuals since antiquity down to the present. Even when it appears that matters and plans have been skillfully manipulated, there will be something important missing somewhere and that gap will be the cause of collapse leading to failure. In line with this reason, if individuals desire not just temporary but eternal glory, they should possess and utilize wisdom on a profound level. The deeper the wisdom the more springs forth the strength of sincerity, so the conclusion comes to be that individuals of faith must necessarily be right and proper.
     Even the social evils of today, once the reasons given above are understood, are of no great moment. Social evils exist because the way of thinking of contemporary peoples is shallow, and these evils appear in all fields. For example, politicians only think about what is in front of their eyes, so when a problem arises, they hastily try to fashion a response. In this respect, the responses of politicians closely resemble the symptomatic therapies of medical science. Still, problems arise because there are causes; problems do not arise coincidentally. In addition, since what will occur in the future is not perceivable with shallow wisdom, true administrative policies cannot be fashioned. It is just like in chess or Japanese go where a master can see five or ten moves ahead and thus is able to win, while the unskilled player is only two or three moves ahead and loses.
     Thus, human beings should realize that if they strive greatly to nourish good wisdom and make sound use of enlightened wisdom, their matters and affairs will go smoothly, and they will probably understand that there is no other way apart from faith.

Narratives, Jikan Library, Volume 12, page 46, January 30, 1950
translated by cynndd

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“Chie no Hikari,” published originally on the front page of Hikari, Issue 10, May 25, 1949, has appeared in translation. Citation is given below for reference. Meishu-sama made several revisions throughout the text of the newspaper article to include “Chie no Hikari” about six months later as the sixteenth chapter of the twelfth volume of the series Jikan Sōsho (Jikan Library) titled Jikan Setsuwashū [literally “Narratives of Jikan”] (Narratives), page 46, on January 30, 1950. The newspaper version of the text was also included, while Meishu-sama still alive, in the essays anthology for ministers Goshinsho: Shūkyō-hen (Divine Writings: Volume on Religion), page 10, March 25, 1954.

“On Chiye,” The Glory, Number 047, January 10, 1964 (manner of translation skillfully blends in both versions apart from final sentence that definitely reflects the book version).

“Chiye (Wisdom),” Teachings of Meishu-sama, Volume Two, 1968, page 24 (considered to be a blending of “Chie no Hikari” and “Gochi o Toku”).

“Chiye (Wisdom),” Teachings of Meishu-sama, Volume Two, 1968/2204, page 8 (reported as blending of “Chie no Hikari” and “Gochi o Toku”).