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In Buddhist philosophy, the term was used to refer to the self-reflexive nature of awareness. In late Yogacara Buddhist philosophy, prakāśa was used to refer to the true nature of mind, the luminous mind, which is the ultimate truth, the ultimate reality. In Kashmir Shaivism prakāśa is identified with God, Śiva. [1]
"When form is the object of observation or drshyam, then the eye is the observer or drk; when the eye is the object of observation, then the mind is the observer; when the pulsations of the mind are the objects of observation, then Sakshi or the Witnessing-Self is the real observer; and it is always the observer, and, being self-luminous, can ...
Luminous mind (Skt: prabhāsvara-citta or ābhāsvara-citta, Pali: pabhassara citta; Tib: འོད་གསལ་གྱི་སེམས་ ’od gsal gyi sems; Ch: 光明心 guangmingxin; Jpn: 清浄心 syōzyōshin) is a Buddhist term that appears only rarely in the Pali Canon, but is common in the Mahayana sūtras [1] [2] and central to the Buddhist tantras.
In Buddhist philosophy and soteriology, Buddha-nature (Chinese: fóxìng 佛性, Japanese: busshō, Vietnamese: Phật tính, Sanskrit: buddhatā, buddha-svabhāva) is the innate potential for all sentient beings to become a Buddha or the fact that all sentient beings already have a pure Buddha-essence within themselves.
Effect of light from the rose window in Bari Cathedral, recurring in religious architecture to metaphorically allude to the spiritual light. [1]In theology, divine light (also called divine radiance or divine refulgence) is an aspect of divine presence perceived as light during a theophany or vision, or represented as such in allegory or metaphor.
Symbols of the Occult. WW Norton. ISBN 978-0-500-02403-4. Koch, Rudolf (1955). The Book of Signs: which contains all manner of symbols used from the earliest times to the Middle Ages by primitive peoples and early Christians. New York. ISBN 0-486-20162-7. {}: CS1 maint: location missing publisher