Luminous mind, lol. :rainbow1:
Pabhassara citta = vajrakaya = rigpa, especially the osel aspect. Osel is intrinsically interlinked with the other 5 major aspects of the collective yogas. These involve controlling the bodhichitta through correct and judicious application of purified lust in ceaseless recognition of the need for universal awakening.
One of the ways it can eb thought out is something like this.
The Other, idealized as the [mate of choice, in this case the yidam and/or the dakini], symbolizes in themselves ... everything and every being, as well as nothing, in the twin aspect of prajna and upaya. That symbol is equated with lust.
The Other is reidentified as the Self. Especially because this Other is not only inferred as being another Subject/Self, but there is a epistemic <merging of mindawaraeness> if not ontologic <merging of being>and with it (it's a petty thing between two people, perhaps), there is the potential to raise it to a universal aspiration, perfected in spontaneous (sahaja) preserving the essence (samaya).
The lust is purified as an expression of romantic love [modified as it being for a divine being.)]
It is then further purified by the recollection that this being is all beings and all things, and that in a subtle, more expansive, perhaps extrasensory or at least hallucinated revirtualization of the world, everything is composed of this being, as well as the void which subsumes it perfectly equiposed between existence and nonexistence. The personal union is always anathema, at root, in these practices: personal meaning, the mindstate of wishing to unite a body with another body - or multiple bodies.
It needs to be one of absolute universality. This is initiation into a universal union, by solving the root duality the cuts the root of delusory involvement in the provisional world. Uniting in a subtle personal sense - or even physical union itself, with the express goal of experiencing and bringing about in thought, word and deed the universal upliftment of all beings.
It is imperative to understand the background in thinking on bodhichitta. Where this concept ocmes to us from, even before the Tathagata's sunlike appearance, and the hidden fires set at campsides or as torches and lanterns to be carried, reawakened and spread in moons long in coming; coinciding with the coming of such 'hidden' buddhas as Padmasambhava, Tilopa, Milarepa and certainly not least, Yeshe Tsogyel herself.
Osel; the clear light; pabhassara chittal rigpa. prajnaparamita, satya-atman, maha-sunyata, vajrakaya, all roughly synonymous.
Introduction to the Buddhist Tantric Systems: Translated from Mkhas Grub Rje ... - Mkhas-grub Dge-legs-dpal-bzaṅ-po, Ferdinand D. Lessing, Alex Wayman - Google Books
The great vows [samaya] re me directly to this inner-tulpa & guru
in the heart yogas - empowered by the guru through the channel of inner self (self iniitatied, authenticated). The guru is part of the inner self, and the aspirant are part of the guru-dakini-deva; cumualtively vajrakaya & the universal void.