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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.
Expressions of love may include the love for a "soul" or mind, the love of laws and organizations, love for a body, love for nature, love of food, love of money, love for learning, love of power, love of fame, love for the respect of others, et cetera. Different people place varying degrees of importance on the kinds of love they receive.
The Stoics listed the good-feelings under the headings of joy (chara), wish (boulesis), and caution (eulabeia). [38] Thus if something is present which is a genuine good, then the wise person experiences an uplift in the soul—joy (chara). [47] The Stoics also subdivided the good-feelings: [48] Joy: Enjoyment, Cheerfulness, Good spirits
Thus understood, the happy life is the good life, that is, a life in which a person fulfills human nature in an excellent way. [192] Specifically, Aristotle argued that the good life is the life of excellent rational activity. He arrived at this claim with the "Function Argument".
The body of light, sometimes called the 'astral body' [a] or the 'subtle body,' [b] is a "quasi material" [1] aspect of the human body, being neither solely physical nor solely spiritual, posited by a number of philosophers, and elaborated on according to various esoteric, occult, and mystical teachings.
As originally created, the Bible describes "two elements" in human nature: "the body and the breath or spirit of life breathed into it by God". By this was created a "living soul", meaning a "living person". [ 46 ]
Existential nihilism is the philosophical theory that life has no objective meaning or purpose. [1] The inherent meaninglessness of life is largely explored in the philosophical school of existentialism, where one can potentially create their own subjective "meaning" or "purpose".
The classic Theravāda text known as the Patisambhidamagga (c. 3rd century BCE) describes the five aggregates as being empty of essence or intrinsic nature . [30] The Patisambhidamagga also equates not-self with the emptiness liberation in a passage also cited by Buddhaghosa in the Visuddhimagga (Vism XXI 70):