Rainbow body: Difference between revisions
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* In [[Taoism]], a high level [[Xian (Daoist immortal)|Xian]] (仙) can transmute his flesh body into light (photons), can transform himself to anything, and can have many dividing bodies, so that he can appear as various forms synchronously at many places, or be invisible to human eyes. When his body disperses, he is the diffuse uncreated(pre-cosmic) energy; when the energy converge, he can appear as a living being. Such an Immortal is also called '''Real Person''' (真人) by Taoist Scriptures. |
* In [[Taoism]], a high level [[Xian (Daoist immortal)|Xian]] (仙) can transmute his flesh body into light (photons), can transform himself to anything, and can have many dividing bodies, so that he can appear as various forms synchronously at many places, or be invisible to human eyes. When his body disperses, he is the diffuse uncreated(pre-cosmic) energy; when the energy converge, he can appear as a living being. Such an Immortal is also called '''Real Person''' (真人) by Taoist Scriptures. |
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* In [[Tantrism]] and some schools of [[yoga]], a comparable state is called "vajra body," or the "adamantine body".{{Fact|date=June 2007}} |
* In [[Tantrism]] and some schools of [[yoga]], a comparable state is called "vajra body," or the "adamantine body".{{Fact|date=June 2007}} |
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* In [[Gnosticism]] and [[Neoplatonism]], refer the "radiant body."{{Fact} |
* In [[Gnosticism]] and [[Neoplatonism]], refer the "radiant body."{{Fact}} |
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==Notes== |
==Notes== |
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Revision as of 23:51, 29 January 2008
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A rainbow body (Chinese: 虹光身 / 光蘊身; Cantonese: Hong Gworng Sun / Gworng Whun Sun; Tibetan language: Jalü or Jalus (Wylie 'ja' lus ) is a body not made of flesh, but consists of pure light.
Besides secret and unrevealed scriptures, the rainbow body is also mentioned in some Mahayana Sutras, for example, Mahayana Secret Sublime Sutra (大乘密嚴經, Taisho Tripitaka 0681, 0682) says:
They had therefore achieved the Wisdom Concentration, and acquired Mind-Created Bodies, which are adorned with mighty supernatural powers. Such bodies are free of any interspaces, bones, or substances, they are like the sun and the moon, like rainbows, electricity, finest gold, luminous pearls, Sphatikas, Pravadas, Hridaras, Campakas, Pavonine Flowers and Moons, and the images from mirrors.
In Dzogchen
The rainbow body is the physical mastery state of Dzogchen of the Nyingmapa Mantrayana and the Bönpo where the trikaya is in accord and the nirmanakaya is congruent with bodymind and the integrity of the mindstream (the heartmind) is realised as Dharmakaya. The corporeal body of the realised Dzogchenpa which is now hallowed, returns to the pure primordial energetic essence-quality of the Five Pure Lights of the five elemental processes of which it is constituted through phowa and the Bardo of Mahasamadhi or Parinirvana. This is then projected as the mindstream through the process of phowa. The realiser of Jalus resides in the 'once upon a time' time out of time, timeless eternal state that is considered a mystery.[citation needed]
According to Dzogchen lore, the attainment of the Rainbow Body is the sign of complete realisation of the Dzogchen view. As Tenzin Wangyal Rinpoche (2002: p.141) states: “The realised Dzogchen practitioner, no longer deluded by apparent substantiality or dualism such as mind and matter, releases the energy of the elements that compose the physical body at the time of death”.
More specifically, the rainbow body is constituted by the Five Pure Lights. When the view of Dzogchen and the integrity of the mindstream which links the Trikaya is realised prior to the death-Bardo (Skt. antarabhava), the bodymind of the Nirmanakaya (Tib. sprul sku) Dzogchenpa enters samadhi (Tib. ting nge ‘dzin) [1] and commences Phowa or the ‘transferral of consciousness’ into the constituent Five Pure Lights of the Sambhogakaya (Tib. longs sku) [2] to the Dharmakaya, sometimes leaving the non-living faecal elements of the bodymind such as hair and nails.
There have been a number of documented sightings of the Jalus process through the Bardo of death which may take a number of days to complete. The bodymind of the Nirmanakaya in samadhi, all the time decreasing its dimentionality as the constituent Five Pure Lights of the mindstream are transmuted into the 'glorious body' of Sambhogakaya.
From the case studies of those who have realised the rainbow body the practices of tregchöd and thödgal are key.
Those who have realised the rainbow body according to tradition
- Togden Ugyen Tendzin
- Khenpo A-chos
- In 1953 Ayu Khandro realised the rainbow body.
Cross-cultural correlates
 | This article possibly contains original research. (December 2007) |
Though the Jalus is particular to Dzogchen, there are interesting cross-cultural correlates:
- In the Judeo-Christian tradition refer "resurrection body" and "glorified body".[citation needed]
- In Taoism, a high level Xian (仙) can transmute his flesh body into light (photons), can transform himself to anything, and can have many dividing bodies, so that he can appear as various forms synchronously at many places, or be invisible to human eyes. When his body disperses, he is the diffuse uncreated(pre-cosmic) energy; when the energy converge, he can appear as a living being. Such an Immortal is also called Real Person (真人) by Taoist Scriptures.
- In Tantrism and some schools of yoga, a comparable state is called "vajra body," or the "adamantine body".[citation needed]
- In Gnosticism and Neoplatonism, refer the "radiant body."[citation needed]
Notes
- ^ Samadhi may refer to any one of a number of meditative states or trance.
- ^ Sambhogakaya or “enjoyment body” is constituted entirely of light. The sambhogakaya manifestation of various buddha is often visualized in tantric and sutric sadhana. In Dzogchen, the mystery of the dharmakaya manifestation is visualised such as Yab-yum Samantabadra~Samantabadri.
References
- Mahayana Secret Sublime Sutra (大乘密嚴經, Taisho Tripitaka 0681, 0682)
- The Scripture of Forty-nine Chapters, by Ultra Supreme Emptiness Emperor, the Heavenly Lord (太上虛皇天尊四十九章經), in the "Orthodox Tao Store" (正統道藏) compiled during Ming Dynasty (AD 1368 -- 1644)
- A Poem that Enlightens Those Who Get Lost and Rectifies the Way to Tao (破迷正道歌) by Taoist master Tzong Ley Kyun during Torng Dynasty (AD 617 -- 960)
- "The Great Dictionary of Taoism"(道教大辭典), by Chinese Taoism Association, published in China in 1994, ISBN 7-5080-0112-5/B.054
- Norbu, Chögyal Namkhai Rinpoche (Edited by John Shane) (1988). The Crystal and the Way of Light.. Routledge & Kegan Paul. ISBN 0140190848
- Norbu, Chögyal Namkhai (1999). The Crystal and The Way of Light: Sutra, Tantra and Dzogchen. Snow Lion Publications. ISBN 1-55939-135-9
- Tenzin Wangyal Rinpoche (2002). Healing with Form, Energy, and Light. Ithaca, New York: Snow Lion Publications. ISBN 1559391766
- Rinpoche, Sogyal; Harvey, Andrew (Editor) & Gaffney, Patrick (Editor)(1993). Tibetan Book of Living and Dying. (Rev and Updated ed.). HarperSanFrancisco. ISBN-13: 9780062508348 ISBN 0062508342
- Reynolds, John Myrdhin (1996). The Golden Letters. (1st ed edition). Snow Lion Publications. ISBN-10: 1559390506 ISBN-13: 978-1559390507
- Blackman, Sushila (Compiled and edited) (1997). Graceful Exits: How Great Beings Die: Death Stories Of Tibetan, Hindu & Zen Masters. New York, USA: Weatherhill, Inc. ISBN 0 8348 0391 7