Buddhism taught something different. The Light was still life and still suffering. The candle needed to be extinguished. All karmic attachment needed to be cut--good and bad. Only then could one re-enter "voidness'. Extinction! Nirvana!
Sunyata!
http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81Śūnyatā, शून्यता (Sanskrit noun from the adj. śūnya: "zero, nothing"), Suññatā (Pāli; adj. suñña), stong-pa nyid (Tibetan), Kòng/Kū, 空 (Chinese/Japanese), Gong-seong, 공성(空性) (Korean), qoγusun (Mongolian) is frequently translated into English as emptiness. Sunya comes from the root svi, meaning swollen, plus -ta -ness, therefore hollow ( - ness). A common alternative term is "voidness".
In Buddhism, emptiness is a characteristic of phenomena, arising from the Buddha's observation that nothing possesses an essential, enduring identity (see anattā), by virtue of dependent origination. Thus to say an object is "empty" is synonymous with saying that thing is dependently originated. Śūnyatā generally holds that all things, including oneself, appear as thoughtforms (conceptual constructs). This view is roughly shared by the historically related Perfection of Wisdom Sutras, Mādhyamaka and Yogācāra[1].
All of extant Buddhism, including Theravada, considers any person to be a mere conceptual construct designated upon a bundle of aggregates.[2] However Theravada's Abhidharma makes the aggregates into 'primary existents'. Mahayana arose partly as a response to various "new" Abhidharmas, such as the one followed in Theravada, which put forth the notion that the aggregates are 'primary existents'.[3][4][5][6] Therefore Mahayana's Śūnyatā, but not Theravada, preserves the original attitude of early Buddhism by claiming that the aggregates themselves are empty (dependently originated).[7]