White Light occupies a complex and contested position in the depth-psychology corpus, functioning simultaneously as an eschatological datum, an alchemical stage-marker, and a phenomenological limit-experience. The Tibetan Buddhist material transmitted through Evans-Wentz and glossed by Govinda and Campbell presents the most technically elaborated account: the radiant white light of the Mirror-like Wisdom, emanating from Vajrasattva-Akshobhya, confronts the recently deceased as a direct expression of the pure aggregate of consciousness. The tradition insists that the unprepared soul, seized by terror, flees this unbearable brilliance toward the dull, smoke-coloured light of the hells — a decisive drama of recognition versus avoidance. Hillman, working through alchemical psychology, transforms white light into the silvered, lunar quality of the albedo: a reflected, differentiated illumination that is philosophically prior to solar gold and categorically distinct from a blinding undifferentiated blankness. For Hillman, the danger of white light lies precisely in its capacity to obliterate shadow, producing a ‘frank stare, chilled and numbed.’ Corbin, approaching from Iranian Sufi theosophy, situates white or pure light within a graduated spectrum of photisms culminating paradoxically in ‘black light,’ the mark of superconscious transcendence. Bosnak offers the clinical-phenomenological perspective: the dream of a blinding, formless white light signals a threshold encounter with the transpersonal. Across these traditions, white light names not mere luminosity but the psyche’s encounter with its own unmediated ground — an encounter that may liberate or annihilate.