Monsignor Tiso discusses the implications of an IONS-sponsored research project investigating a specific case of the Tibetan Buddhist practices of the "Rainbow Body," the ostensible dematerialization of the physical body after death.
Related Sets
"Exploring the Frontiers of Consciousness" Lecture Series
Monsignor
Tiso discusses the implications of an IONS-sponsored research project
investigating a specific case of the Tibetan Buddhist practices of the
"Rainbow Body," the ostensible dematerialization of the physical body
after death.
Related Sets "Exploring the Frontiers of Consciousness" Lecture Series
Monsignor
Tiso discusses the implications of an IONS-sponsored research project
investigating a specific case of the Tibetan Buddhist practices of the
"Rainbow Body," the ostensible dematerialization of the physical body
after death.
Related Sets "Exploring the Frontiers of Consciousness" Lecture Series
This page provides the best direct and supporting evidence for the reality of the rainbow body phenomenon, i.e., paranormal feats associated with the practitioners. Information on how to engagein the practices is also included.The phenomenon, as you will see, has continued to happen right up into modern times. Many additional links beyond those of the original
authors have been added throughout the text to better explain and
back-up claims made.
"This is one of the mysteries the Institute of Noetic Sciences paid to investigate. They wanted to find out what the heck is going on here. Is this real? Because they read books that I was reading that talked about this. And the amazing part is, that between China and India (China being Tibet basically) there are 160,000 documented cases of people going through this process. And they have left behind an impressive wealth of visible physical evidence that something remarkable did happen to them. In other words, it's not just that there's documentation that people in the West will pooh-pooh. Even though we have a witness from the Western world, Father Tiso, people are gonna pooh-pooh that too. Even though the Chinese military witnessed it. They're gonna pooh-pooh that. But there is something real going on here with this mystery of the rainbow body." - David Wilcock, Introduction to the Mysteries of Tibet
“Then the righteous will shine like the sun in the kingdom of their Father.” – Mathew, 13.43:
Stories of luminosity or saintly radiance are common among Christian
saints, Sufis, Taoist sages, Hindu yogis, Buddhist mystics and
indigenous shamans. Many are historically documented, not metaphor. I am
talking about actually radiating light, about radiance emanating from
the physical body like light from a light bulb, to extreme cases of
becoming a translucent bubble of light. The ultimate Great Completion
culmination is the Rainbow or Body of Light attainment. This is widely
recognized as a sign of extreme sanctity in Tibetan Buddhism and among
the Bönpo. Reports of this level of transmutation are rare, but still
they occur and have been chronicled far into antiquity. Interestingly
the Bön lays historical claim to a lineage of Dzogchen that pre-dates
the entry of Buddhism into Tibet. Rainbow or Body of Light attainment is
not limited to Buddhism, as I started out by saying stories of
luminosity abound in all the great religions of the planet, but to
understand the process we turn to the rationalist Buddhist of Tibet and
the well documented and delineated practice of Dzogpa Chenpo or simply
Dzogchen.
In the Himalayan regions, the early indigenous religion was that of
the Bön. Bön pre-existed the creation of both the sovereign territories,
later to become the country of Tibet as well as of Buddhism. When the
great Indian tantric sage Padmasambhava brought Buddhism from India to
Tibet in the 8th Century AD he found the richly tilled ground of the
Bönpo. This land and its peoples took easily to the Buddha’s teachings
and the Buddhist beliefs melded well with the rituals of the Bön.
When Padmasambhava left at the end of his time in physical form he
dissolved his body completely back to their natural elements leaving no
relics behind. At that moment a new lineage of Buddhist teachings was
created. This was the start of what has become the Nyingma tradition and
is the foundation of Tibetan Buddhism as we have come to know it.
At the heart of the Nyingma tradition is the practice of Dzogchen.
Nyingma alludes to an ancient school, but this is simply because it is
the oldest of the four schools of Tibetan Buddhism (Nyingma, Kagyu,
Sakya, and Gelugpa). The Nyingma teachings are uniquely categorized in
nine yanas, or vehicles. The main practices are emphasized in the three
inner tantras of Maha Yoga, Anu Yoga, and Ati Yoga. Ati Yoga is also
known as the Great Perfection, Dzogpa Chenpo, or simply as Dzog chen or
Dzogchen. Dzogchen practitioners who have attained ultimate insight
(wisdom) and compassion, a phase in which pure and total presence is
stabilized (Trek-chod), are then allowed to practice To-gal.
The Dzogchen symbol 'ah' is ringed by a RainbowTigle
“Concerning matter, we have been all wrong. What we have called
matter is energy, whose vibration has been so lowered as to be
perceptible to the senses. There is no matter.”
―
Albert Einstein
Self-arisen Image of the Dzogchen Symbol, Asura Cave in Nepal.
David Wilcock notes on an episode of his program Wisdom Teachings entitled "Science and the Mysteries of Tibet," that the above image (enhanced in the second shot) is a self-arisen image of the Dzogchen symbol. Padmasambhava, AKA Guru Rinpoche, is said to have used mind over matter to imprint the image in stone inside the Asura Cave in Nepal.
In the same program Wilcock explains that the below image is, "The hand of Padmassanbhava that melted its way right into the rock... He just mashes his hand right into the rock because he has now achieved command over physical matter, because he is the matter... He can change it right back to it's vibrational state, it's no longer solid."
David Wilcock states in the video embedded towards the bottom of this page, that the
discoloration inside of the hand print, is due to the countless
individuals who have made the pilgrimage to see it over the years and put their hands inside of it, getting grease in it.
As word of the great transformation spread across the world, new masters
arose and left their own marks. From Sri Lanka, across Normandy and
Scotland, even into the lands of Syria and Israel we find footprints
left in solid stone, where local folklore has not always attributed
these signs to ascended masters. David Wilcock reveals the worldwide
impressions that Dzogchen masters have made as they spread their quest
for transformation around the world in this presentation originally
webcast July 28, 2014. - See more at: http://www.gaiamtv.com/video/72-worldwide-footprints-masters#sthash.Tx7JhEz2.dpuf
During performance of Great
Accomplishment Practices with Drikung Ontrul Rinpoche, inconceivable
accomplishments include the boiling of the contents of the Pantza and
Rakta, multiplying of the nectar pills, flowing forth of nectar from the
Torma and many other such holy accomplishments are witnessed by all. Signs of Ganor Rinpoche's attainment: 1. Rinpoche discovered the
water treasure stone from the Brahmaputra river where the oil comes out
automatically from this treasure stone. 2. Rinpoche left a foot print while conducting the rituals of Chöd and 100-fold changbu. 3. Rinpoche rolled a knife, starting from its tip, between his palms during a group recitation. 4. Rinpoche left a thumb print on a pebble on July 6 1983. 5. Rinpoche revealed the Vajra Kilaya Terma. 6. Rinpoche revealed Terma of The Very Wrathful Achi Chökyi Drolma.
Termas are explained in detail near the halfway point of this page.
Padmasambhava's Footprint at Tso Pema (Wyl.mtsho pad+ma) 'Lotus Lake' in Rewalsar, India, where Guru Rinpoche performed the miracle of transforming the funeral pyre into a lake, after the King of Zahor attempted to burn him and Princess Mandarava alive.
In the Wisdom Teachings episode "Footprints of the Masters," Wilcock demonstrates that while the most impressive, this is but one of several footprints left by Padmasambhava.
He explains that it was made in front of witnesses, painted gold
afterwards, and is accompanied by a self-arisen image to the right.
Self-Appeared Image of the Tara
During the last 35 years people around Pharping in the southern part of
the Kathmandu Valley have noticed that an area of a cliff began to
slowly bulge out. It began to look more and more like Tara, the female
buddha. At the same time the form of Ganesh also appeared. The place is
just below the Asura Cave, sacred to followers of Padmasambhava.
I have seen it many times over the years, and can attest that it has gradually become more distinct.
The following is from the site of the Kunzang Palchen Ling Tibetan Buddhist Center:
Story of the Self-Arising Guru Rinpoche Image
[This was shared by Bardor Tulku Rinpoche at the conclusion of his October 4-5, 2014 teachings.]
This is the story of how that image appeared […] When we were
offering the daranis to — I mean, we say filling the statues — of the 25
disciples of Guru Rinpoche, at that time, I composed three
supplications: a supplication to Guru Rinpoche; a supplication to the
eight forms of Guru Rinpoche; and a supplication to each of his 25
disciples as well as a feast practice, all to be added to the Concise
Daily Practice of the Combined Sadhana of the Vidyadhara Guru, in other
words, the Daily Guru Rinpoche practice.
And having done so, then, we first recited this at the reopening of
the practice site that’s called Chodrak Peak. And the peak of Chodrak,
which is above Chodrak Monastery, was the place where a previous life of
Terchen Barway Dorje, called the Dharma Lord Sonam Zangpo, had spent
most of his life practicing in isolated retreat. He had created that
site along with his master Langray Drakpa Gyaltsen.
Now, the retreat facility or hermitage that was built there was
largely destroyed during the Cultural Revolution, but part of it, couple
of its walls, are still standing. And when we performed this feast
practice there, subsequently, this image of Guru Rinpoche began to
spontaneously emerge from that wall.
To-gal is the final practice of Dzogchen. This final practice enables
the master yogi or yogini to dissolve his or her physical body into the
essence of the elements at the time of death. The master disappears
into a body of light becoming the wisdom body, the term is called
‘Ja’-lus or The Rainbow Body, in Tibetan. It has other names in other
mystical traditions. This level of attainment is also the central aim of
Indian Buddhist tantricism known as Vajrayana that the Taoists call the
golden body. Another term is Soruba Samidhi, the golden body, a state
of God-realization in which Divinity descends and transforms the
spiritual, intellectual, mental, vital and physical bodies. It is
considered physical immortality or the highest perfection.
The final process of dissolution of the body happens over varying
amounts of time ranging from a short period to many days. During this
process the body shrinks dramatically eventually down to only bits of
hair, toe-finger nails, and possible nasal septum left behind. Some
saints such as the great Milarepa (1050-1123) and Padmasambhava
dissolved entirely into light, leaving no relics behind at all...
Often masters that attain the Body of Light will return one last time
out of compassion for their beloved disciples and give what are known as
posthumous teachings, delivered in the form of a last testament. Often
the master is in the transfigured state on occasion suspended in the
sky.
Wisdom
Teachings with David Wilcock: [#69] Science and the Mysteries of Tibet
(July 2014 - See more at:
http://www.gaiamtv.com/video/69-science-and-mysteries-tibet#sthash.ob67eACg.dpuf
Thogal – Translates as “direct crossing” or “leap over”.
It comprises of the final stage practice in Dzogchen in order to ‘attain’ the Body of Light, although in actual fact it is ones true body and one is merely dissolving that which obscures it.
In short, it mostly involves literally integrating the universe ‘out there’ with ones consciousness. Realizing that it is all made up of dancing light and that it is in fact your very self, one eventually (re)turns into light, able to take on any form at any time and go anywhere.
The ultimate fruition of the thodgal practices is a body of pure light, called a rainbow body (Wylie 'ja' lus, pronounced Jalü.)[5]
If the four visions of thogal are not completed before death, then at
death, from the point of view of an external observer, the following
happens: the corpse does not start to decompose, but starts to shrink
until it disappears. Usually fingernails, toenails and hair are left
behind[6] (see e.g. Togden Urgyen Tendzin, Ayu Khandro, Changchub Dorje.) The attainment of the rainbow body is typically accompanied by the appearance of lights and rainbows.[5]
Composed by His Eminence Dzogchen Khenpo Choga Rinpoche and his
disciples on the 23rd of November, 2013, the auspicious day of Lha Bab
Duchen, the Buddha’s Mother’s Day, at the auspicious place of the
Dzogchen Retreat Center, USA.
Dear Students,
As you know from my recent message, my precious teacher Dzogchen Lama
Karma Rinpoche passed away on the 11th of November, 2013. Yesterday I
received extraordinary news from my Dharma friends in the holy Dzogchen
area of Tibet that the sacred body of my kind teacher Lama Karma has
obviously and dramatically shrunk in size. Lama Karma’s body was about
175cm (approx. 5’9”) tall, but two weeks after he passed away, his
seated body has now shrunk to about 20cm (approx. 8”), which means his
body, including his skeleton, shrank nearly 80%. According to Dzogchen
tantra, this kind of miraculous display shows he has attained the Small
Rainbow Body, which is a sign that he has attained the supreme
accomplishment of Buddha in this very life. Please deeply rejoice in his
devoted practice and realization of Dzogchen. In doing so, you
accumulate immeasurable merit.
At age of 84, Lama Achuk entered into paranirvana and achieved the
rainbow body, a great inspiration to disciples to persevere in their
practice of the Great Perfection teachings.29
August 2011, the cremation ceremony of Lama Achuk commenced. The body
of Lama Achuk shrunk from a height of 1.8 meters shrunk to about 1 inch
tall, a sign of achieving the rainbow body
From time of Lama Achuk’s paranirvana to the cremation, many
auspicious signs appear, five colored rainbows are often sighted in the
sky and the area surrounding Lama Achuk’s body often appears five
colored pure lights bindu.
More than 100,000 sangha members and lay devotees attended the puja
and paid respect to the sacred body of Lama Achuk, it was a spectacular
sight to behold.
For those who are incredulent about the possible high and
unbelievable achievements of the dharma especially the Dzogchen
teachings may refer to the unadulterated photos above. Top shows Achuk
Lama Rinpoche in puja, at his forehead is the self manifesting image of
Chenrezig. Bottom Left shows Achuk Lama Rinpoche with Samantabhadra
above his crown. Bottom Right shows Achuk Lama Rinpoche who manifested
the rainbow body in photograph (by the way, the lotus at the bottom is
not there when they took the photo, in case you are wondering… generally
lamas are not put on a lotus, they are put on thrones). You may click
to enlarge…
Achuk Lama Rinpoche is widely acknowledged to be the emanation of
Longsal Nyingpo, Longchen Rabjam, Padmasambhava’s disciple Gyalwa
Choyang, and various other great masters. He has displayed many signs of miracles such as freely leaving hand-prints, foot-prints, discovering
termas, going into the water for days without harm, knowing the past,
present, and future without any impediment, and most popularly for his
body mandala and many thousands of people have witnessed the many
deities and mandalas of the major tantras present in his body itself.
Seeing his body mandala is a unique means of blessing, empowerment and
also a way to ascertain the disciple’s realisation. For some karmically
ready people, it is also an introduction to wisdom mind.
I post this photo for two reasons despite my many hesitations…
1. The photo proves that accomplishments are present in this day.
Many of Rinpoche’s disciples in China have attained accomplishment,
including layperson disciples.
2. The photo of an accomplished being brings blessings by sight.
Achuk Lama Rinpoche is widely acknowledged to be thong-drol which means
liberation by sight.
Tradition holds that terma may be a physical object such as a text or ritual implement that is buried in the ground (or earth), hidden in a rock or crystal, secreted in a herb, or a tree, hidden in a lake (or water), or hidden in the sky (space).
Though a literal understanding of terma is "hidden treasure", and
sometimes objects are hidden away, the teachings associated should be
understood as being 'concealed within the mind of the guru', that is,
the true place of concealment is in the tertön's mindstream. If the concealed or encoded teaching or object is a text, it is often written in dakini script: a non-human type of code or writing.
"Termas are very interesting, because one of the things that these monks would do throughout the next 1,200 years is they would download the Termas. They would channel the original texts, without having any documents in front of them and they were tested based on how accurately they could transcribe the original and they would fail the test if they didn't get every single word exactly correct. Now these scriptures in some cases would be hidden away in far off Monasteriesthat nobody had visited in a long time and then after they had channeled the Terma, they would go back to the Monastery where the original copy was stored and then compare the two" - Wisdom Teachings with David Wilcock: [#71] The Path of Padmasambhava - See more at: http://www.gaiamtv.com/video/71-path-padmasambhava#sthash.kIBO4hnZ.dpuf
"Some of the Termas included material that was embeded in rocks and converted skeptics because they didn't believe in any of this stuff and then the master would say well then break open that rock over there and then they would and there would be an object in it just like he described. So this ultimately knocked down people's denial and helped them on this rainbow body quest." - Wisdom Teachings with David Wilcock: [#70] Footprints of the Masters (July 2014) - See more at: http://www.gaiamtv.com/video/70-footprints-masters#play/53021
Wisdom
Teachings with David Wilcock: [#70] Footprints of the Masters (July
2014) - See more at:
http://www.gaiamtv.com/video/70-footprints-masters#play/53021
When Dudjom Rinpoche (bdud ’joms rin po che)... was sitting
in small room facing the entrance of Padmasambhava’s cave on the cliff
of Paro Taksang (pa ro stag tshang) in Bhutan, the yellow scroll for his
Vajrakilaya cycle of teachings came floating in the air through a small
open window and landed in his lap. In some other cases, tertons are
said to have toiled for days with axes and rods to reach the terma
deeply embedded in the rock.
Wisdom
Teachings with David Wilcock: [#71] The Path of Padmasambhava - See
more at:
http://www.gaiamtv.com/video/71-path-padmasambhava#sthash.kIBO4hnZ.dpuf
Wisdom
Teachings with David Wilcock: [#71] The Path of Padmasambhava - See
more at:
http://www.gaiamtv.com/video/71-path-padmasambhava#sthash.kIBO4hnZ.dpuf
Through his Swiss contact, Tiso received the name of the monk whose body had vanished after his death: Khenpo A-chos, a Gelugpa monk from Kham, Tibet, who died in 1998. Tiso was able to locate the village, situated in a remote area where Khenpo A-chos had his hermitage. He then went to the village and conducted taped interviews with eyewitnesses to Khenpo A-chos’ death. He also spoke to many people who had known him.
“This was a very interesting man, aside from the way he died,” observes Tiso. “Everyone mentioned his faithfulness to his vows, his purity of life, and how he often spoke of the importance of cultivating compassion. He had the ability to teach even the roughest and toughest of types how to be a little gentler, a little more mindful. To be in the man’s presence changed people.”
Tiso interviewed Lama Norta, a nephew of Khenpo Achos; Lama Sonam Gyamtso, a young disciple; and Lama A-chos, a dharma friend of the late Khenpo A-chos. They described the following:
A few days before Khenpo A-chos died, a rainbow appeared directly above his hut. After he died, there were dozens of rainbows in the sky. Khenpo A-chos died lying on his right side. He wasn’t sick; there appeared to be nothing wrong with him, and he was reciting the mantra OM MANI PADME HUM over and over. According to the eyewitnesses, after his breath stopped his flesh became kind of pinkish. One person said it turned brilliant white. All said it started to shine.
Lama A-chos suggested wrapping his friend’s body in a yellow robe, the type all Gelug monks wear. As the days passed, they maintained they could see, through the robe, that his bones and his body were shrinking. They also heard beautiful, mysterious music coming from the sky, and they smelled perfume.
After seven days, they removed the yellow cloth, and no body remained. Lama Norta and a few other individuals claimed that after his death Khenpo A-chos appeared to them in visions and dreams.
Other Rainbow Body Manifestations
Francis Tiso remarks that one of is most intriguing interviews was with Lama A-chos. He told Tiso that when he died he too would manifest the rainbow body. “He showed us two photographs taken of him in the dark, and in these photographs his body radiated rays of light.”
Because Lama A-chos emphasized that it was possible to manifest the rainbow body while still alive, not just in death, Tiso plans to return to Tibet with professional camera equipment to try to photograph this radiating light.
Other incidents of metanormal occurrences upon death are also being studied. For instance, several of Tiso’s colleagues were present for the postmortem process of Dilgo Khyentse Rinpoche, who died eight years ago. “This man was a very large-boned individual,” says Tiso, “and it was reported that seven weeks after his death the flesh was reduced. That could have been done by chemical substances, however, the bones also shrank.”
Shrinkage of the body occurred with another guru, Lama Thubten. His miniature-sized frame is now kept in a monastery in Manali, India. Tiso has ascertained that incidents of bodies shrinking or disappearing shortly after death were documented centuries ago, such as in the classic story of Milarepa, a Buddhist saint from Tibet who lived in the 11th century. Milarepa’s biography was translated into French by Jacques Bacot in 1912, and into English by Walter Evans-Wentz in the 1920s.
“In the ninth chapter of this literary classic,” explains Tiso, who wrote a dissertation about the Buddhist saint, “It states that his body completely disappeared shortly after his death.”
Even the earliest biographies of Milarepa, says Tiso, attest to this phenomenon. In addition, accounts exist about the great eighth-century tantric master Padmasambhava and how his body vanished.
The Significance of Practice and Culture
When conducting this type of research, says Tiso, it is important not only to interview as many people as possible, but also to study biographies and any written explanations of these events. When he arrived in Tibet to investigate the death of Khenpo A-chos, Tiso was fortunate enough to obtain the bulk of his biography by Sonam Phuntsok within an hour of his arrival.
What is at stake, explains Tiso, is not simply verification of a phenomenon, but understanding the values, spiritual practices, and culture in which this phenomenon is embedded. “We need to examine these institutions and practices in a new light in order to recover for humanity some very profound truths about the expansion of the human consciousness and our potential as human beings.”...
Lama A-chos told Tiso that it takes sixty years of intensive practice to achieve the rainbow body. “Whether it always takes that long, I don’t know,” acknowledges Tiso, “but we would like to be able to incorporate, in a respectful way, some of these practices into our own Western philosophical and religious traditions.”
At the same time, continues Tiso, the research team plans to expend the scope of this research beyond the confines of the Tibetan culture, so they can compare the rainbow body phenomenon with the resurrection of Jesus Christ. To our knowledge, says Tiso, the bodies of most Christian saints did not disappear or shrink after their deaths.
“Highly realized saints in Catholic and Orthodox Christianity tend to move in the direction of incorruption, so that the body does not decay after death.”
However, he adds, bodily ascensions are mentioned in the Bible and other traditional texts for Enoch, Mary, Elijah, and possibly Moses. And there are numerous stories of saints materializing after their death, similar to the widespread phenomenon known as the “light-body.”
“In my church of Saints Cosmas and Damian in Italy, we have a large number of accounts, going back centuries, that indicate that these saints appeared in dreams and visions, rescued people from harm, and cured them of diseases. Even today, people still tell me they have these visions,” says Tiso.
In 1984, when Tiso was meditating with his eyes open in a chapel in Italy, he, too, had an extraordinary vision. Jesus Christ, he says, appeared before him in the form of a violet light-body. At that time, Tiso was considering taking a teaching position in the United States, but in this vision Christ indicated he should stay in Italy. “It was important not to make a mistake at that point in my life,” reflects Tiso. “I did stay in Italy, where I was eventually ordained, and I lived in a hermitage chapel for almost twelve years.”
Tiso has also had several Tibetan teachers appear to him in dreams. When he gives public lectures he speaks frankly about these experiences, because he feels it is important for people to understand that they are more common than we think. “I think that as people mature in their spiritual practice, they begin to have visionary experiences.”
Rangjung Rigpe Dorje (August 14, 1924 – November 5, 1981)
During the seven weeks between his death and his cremation, the
Karmapa's body spontaneously shrank to the size of a small child. He was
cremated in Rumtek. His two dogs died on the day of his cremation even
though they were healthy.[9] During the cremation a triple circular rainbow appeared above the monastery in a clear blue sky.[6] Many photographs exist of this remarkable phenomenon[where?]. While his body burnt, an object rolled from the flames to the Lopon Tsechu. This object was quickly recovered and proved to be the Karmapa's eyes, tongue and heart.[citation needed] This was taken[by whom?]
to indicate that the body, speech and mind have come together to be
saved as relics for the future and is common in only the highest of
accomplished Buddhist yogis - exactly the same thing is said to have
occurred during the cremation of Gampopa and the Second Karmapa, Karma Pakshi.[10]
Rangjung Rigpe Dorje - The beginning stages of the rainbow body - see past incarnations
(This is not a case of motion blur or long exposure as can be
clearly seen with the nose that has no history line of motion and the
whole body which is blur without a direction of motion on the clear
background. Also keep in mind that this picture was taken in the late
70's so no digital camera tricks or computer tricks are at work.)
"This is not photoshopped. People witnessed this in the room. He literally faded his physical body away." - David Wilcock
Rainbow Body: The Life and Realization of a Tibetan Yogin, Togden Ugyen Tendzin, presents
the remarkable life story of Togden Ugyen Tendzin (1888–1962), a
Tibetan yogin who in death achieved the “rainbow body,” the release of
the physical body in the essence of the five elements and one of the
highest spiritual attainments of Dzogchen, recognized as the supreme
level of Tibetan Buddhism. His nephew, Chögyal Namkhai Norbu, one of the
greatest living masters of Dzogchen, composed the book from his own
recollections of his uncle as well as direct quotes from talks with the
great yogin himself and his disciple Sala Karma Samten. The book traces
the yogin’s childhood struggles, the circumstances that led him to his
teacher, the eminent Adzom Drugpa, and his difficult path to
self-realization. Finally, Chögyal Namkhai Norbu relates the story of
Ugyen Tendzin’s death during imprisonment by the Chinese, when witnesses
discovered that though his sheepskin robe still sat upright, his body
was gone—a testament to its having dissolved into the rainbow body.
Excepts:
Showing Miraculous Powers
One day, lightning struck Kamge Nyendrag, a monk from Rabten who was with Ugen Tendzin at that time, and it almost killed him. Immediately, Togden wrapped the lightning bolt in his robe and hurled it far away... Another time, when a hunter was shooting at wild animals, Togden cried out, "Ouch! Ouch!" and the bullet veered toward him instead...
They looked inside the sheepskin robe and saw Togden's dead body sitting up straight, the size of a three- or four-year-old child... Tresdön clearly understood that Togden Rinpoche was in the process of realizing the rainbow body, but he did not say anything to his assistant. They immediately went back to the local district office and related in detail to the officers what had happened. "How could something like this happen?" a Chinese officer who was present burst out. But nobody replied.
End of excepts.
Nyala Rinpoche Rigdzin Changchub Dorje (1826 – 1961/1978) was a teacher of Dzogchen, terton and practitioner of Tibetan medicine...
Flying Away into the Sky
What
is described below is one popular version of the event that was commonly
known to the elder local people in Tongde County. This version was
known to most people and believed by most people. Our investigation,
witness interviewing, analysis and verification were conducted around
this version.
According to local people, one day in September of 1958, a mass
assembly was to be held near the Digan Temple in Tongde County to
criticize and interrogate Khenchen Tsewang Rigdzin (Khenpo Chaiwan
Runzheng). At that time, he was already in jail in the County Prison.
Several small hills must be crossed from the prison to the site of the
mass assembly. Several soldiers were escorting the Khenpo after taking
him from the prison. Because of his handicap, the Khenpo was allowed to
ride on the back of a red yak. When the group of five or six people were
approaching their destination, an extremely strong and violent
whirlwind (cyclone) suddenly took place. The wind was so strong that
none of the soldiers could open their eyes. Their location at the time
was close to the top of a hill, with a distance of several kilometers
from the Digan Temple. After the wind had gone away, the soldiers
started to look around. However, Khenchen Tsewang Rigdzin (Khenpo
Chaiwan Runzheng) was no longer on the yak. Before starting the trip, to
prevent an accident, the soldiers had tied the Khenpo tightly on the
back of the yak with rope. All their efforts were proven to be in vain,
because the Khenpo had flown into the sky, accompanied by several
auspicious colored clouds. This event was witnessed by many people at
the scene.
3. My Investigation
If you come to Tongde County and mention the name of Khenchen Tsewang
Rigdzin (Khenpo Chaiwan Runzheng) to people, almost anyone will tell
the above story to you in similar details. Even though the story is so
commonly known, I still decided to do my investigation from the start.
My first goal was to clarify the doubt many people may have. On the
other hand, I wanted to have the facts recorded truthfully. I wished to
find out: did people put their feelings into the story so the truth got
covered by kind lies? Also, between legend and fact, to what degree and
scope can the truth be re-manifested?
The people I interviewed in my investigation included some who were
escorting the Khenpo at the time; those who were near the location when
the Khenpo was flying away, including some eye witnesses; and a number
of people who listened to the entire story from eye witnesses. When
putting their words into text, I wrote down exactly what they said
almost without editing a word. My goal was to let the readers draw their
own conclusions naturally, without being influenced by the subjective
and, possibly, already fixed thinking in my mind. I believe that this
style of truthfully presenting the original narration would be
convincing to the readers.
My first interview was with the elderly Zhimei, who is 77 years old now. He was a local shepherd in Tongde County. He told me:
“On the day when Master Tsewang Rigdzin (Chaiwan Runzheng) was taken
from the prison to the site of the mass meeting, I was watching cattle
on one of the hills he must pass. I saw several soldiers passing by with
the Master. They tied the Master onto the back of a red yak. When they
went over the top of the hill, I was with the cattle half way on the
hill. Then, I suddenly saw the Master, in monk’s clothing, started to
ascend from the other side of the hill. At the beginning, he was flying
up slowly. Eventually he disappeared into the clouds. Many people said
that there was a strong swirling wind and auspicious colorful clouds
appeared in the sky but I did not see those scenes. This may be because I
was half way up this side of the hill, while the Master had already
gone to the other side. All I saw was that the Master flew into the sky.
I saw that with my own eyes. I was still young then with good eye
sight. It would be impossible that what I saw was some illusion. Years
later, the charges to those jailed in 1958 were dropped. The Master’s
hometown Hongyuan also sent people to request the Master’s remains from
Tongde County. I knew that they would not get them because the Master
flew away into the sky. I saw that with my own eyes. I told this to my
family members but I dare not to tell the people from Hongyuan. After
all these years, now as an elderly person of almost 80 years old, I am
telling this story again from my memory. Do you think I would fabricate
it to deceive you? I absolutely do not have any false statement in it. I
do not have any reason to lie on this. In general, there are two
possible motives for one to lie. One is trying to reap benefits from
doing so. The other is being forced to lie and under pressure. My
situation has nothing to do with either of these. That’s why I can
guarantee you that I did not make any false statement in what I said.”
The elderly Zhimei was an eye witness of the event. The next person I
met, Chongpeier, provided detailed collaborating materials in many
aspects. Also, he was the most talkative person among those I
interviewed.
Chongpeier is over 60 now. He is a local resident and currently stays
at home after retiring from his job. He was a middle-level cadre of
Tongde County. He described to me, in great detail, what he learned on
this event:
“I remember that it was a day in October of 1988. I was the director
of the Bureau of Industry and Commerce Management of Tongde County then.
On that day, when it was near the end of workday, a Han (mandarin)
person came to see me and invited me to have dinner with him. At the
dinner table, he told me his purpose of looking for me. His name was Li
Desheng and he was from the Shangchun Village of Huangzhong County in
Qihai Province. He came to Tongde County to buy about 500 head of cattle
and lambs from local people. He wanted to ask me a favor of collecting
less taxes and fees from him. He told me that he knew many senior
officials in Tongde County very well, but not me. I asked him where he
had worked before. He said that he has been a soldier in the security
force of Tongde County and had risen to the position of a squad leader.
While we were enjoying wine and dining, he told me a miraculous
experience of his that was beyond imagination:
‘I saw a person who flew away in front of my own eyes. At that time, I
and several soldiers of my squad were escorting that Lama from the
prison to the mass meeting site near the Digan Temple. We tied him
tightly onto the back of a yak and surrounded him as we were on our way.
While we were climbing the hill and close to the top, he started to
chant something that we could not understand. At the top of the hill, we
ordered him to stop making the sound. Then we saw that the other side
of the hill was flat land. Suddenly, many pieces of colored clouds flew
over. The Lama got carried away by the clouds!
Well, it was easy for him to get carried away by the clouds but we
were left with the burden of reporting this event to the upper level.
When I reported this to the county government, I was told that I did not
accomplish my task and I had to write a report to repent myself. I did
write that report of repentance.’
Li Desheng also told me that, after hearing this event, the Attorney
General of the county was a little moved and said, ‘This is really very
strange.’ Just for saying this, the Attorney General was removed from
his position, because the higher level thought he was a superstitious
person. Many people in Tongde County knew about the firing of the
Attorney General from his job but they all speculated that it was due to
some other fault he committed and did not know the real reason. Li
Desheng mentioned that he told his parents about this and they held
their palms together and respectfully said, ‘this person (Khenchen
Tsewang Rigdzin) is great and incredible.’”
Chongpeier added, “Normally he should be charged over 2000 Yuans of
taxes and fees. For telling me this event, I only collected about 700
Yuans from him.”
1-Wherever possible, the names and places
listed here have been translated as they appeared in other
Tibetan-English sources. The transliteration of these names from the
original Chinese article are also provided in parentheses.
2-Other accounts of this story indicate
that Tsewang Rigdzin was a very big man, weighing over 330 pounds at the
time of his leaving this world. It was not uncommon for people from
this area to be over seven feet tall.
3-In another account of this event, it was
reported that after witnessing the lama flying away, several of the
soldiers who had pointed their guns at the lama became devout Buddhist.
Although that article has not been translated yet from the Chinese, I
believe from oral accounts that it was written by one of these soldiers.
This examples given were taken from an article written by the
abbot of Shangdan Temple in Tongde County, Huangnan Region of Qinghai
Province. Before 1958, Shangdan Temple had been the home base of
Khenchen Tsewang Rigdzin (Khenpo Chaiwan Runzheng) for propagating the
dharma and benefiting living beings.
In 1953, apparently having lived to the age of one hundred and fifteen,
Ayu Khandro passed away. For the few weeks before her death she spent
most of her time seeing anyone who wanted to speak to her and gave away
her valuable possessions, such as a precious statue of Padmasambhava
which she gave to Adzom Gyelse Gyurme Dorje
(a 'dzom rgyal sras 'gyur med rdo rje, 1895-1959), the son of Adzom
Drukpa, and a small statue of Jamyang Khyentse, made by his own hand,
which she left for Namkhai Norbu. After her death, it is said she
remained in meditation for two weeks and by the end of the two weeks her
body had shrunk to a fraction of its original size, a sign of her
accomplishment of Dzogchen practice.
It is said that at least once Ayu Khandro had a spontaneous involuntary
experience of long-distance teleportation. After the event she could not
replicate the achievement at will and was forced to travel home for
many days.
Anniversary of Shardza Tashi Gyaltsen Attaining the Rainbow Body
The 13th day of the 4th month on the Tibetan lunar calendar is the
anniversary of the rainbow body of Shardza Tashi Gyaltsen. This year,
that date is June 11th. Shardza Tashi Gyaltsen was a Yungdrung Bön
monk, teacher, scholar and realized practitioner of the modern age. In
1934, he attained the rainbow body, Tibetan jalu, which is a
sign of high realization in the practice of Dzogchen. Essentially, the
practitioner has purified their karma and realized the ultimate state of
mind such that at the moment of death, the five elements which
construct the physical body dissolve into pure light rather than
degrading. In this way, over the course of a few days, the physical
body proportionally shrinks and, in some cases, completely disappears
leaving only the hair and nails.
Hair and nails of Shardza Tashi Gyaltsen that were recovered after his attainment of the rainbow body
Throughout his life, Shardza Tashi Gyalstsen was known for stringent adherence to the many hundreds of vows that he had taken throughout his life. Additionally, he taught a multitude of disciples, organized the reconstruction of temples, went on pilgrimages, and spent a great deal of time in isolated meditational retreats. A prolific writer, he wrote volumes on the subjects of Bön history, instructions and guidance for the practice of Tibetan yoga, and detailed instructions for the advanced practice of inner heat, known as Tummo, among many other subjects.
In 1934 at the age of 76 during an offering ceremony, he began to spontaneously sing songs of realization. A few days later, he sewed himself inside of a tent and forbid any of his disciples to open the tent. The next day, rainbow lights began appearing above and around the tent. After 3 days, the ground shook. By the 4th day, rainbow-colored mist was seen coming through the seams of the tent. On that 4th day, Shardza’s disciple Tsultrim Wangchuk, afraid that his lama’s body would completely disappear and leave nothing for veneration, opened the tent. He found Shardza’s body enveloped in rainbow light, levitating in midair, and shrunken to the proportional size of a 1 year old. The area around the heart was still warm but most of the nails of the hands and feet had fallen onto Shardza’s seat below. For the next 49 days, disciples paid their respect. After that, the precious remains were placed into a reliquary chorten. From time to time, many people have reported seeing clear or rainbow-colored light emanating from this chorten.
Written in verse in the form of invocation, it was composed by Lhundrub Tso (1864-1946)...
To me and other students,
You pointed your index finger skyward in the threatening gesture
And caused the character [Dzogchen symbol 'ah'] white and luminous to appear...
Summoning your beloved student
Togen Ugyen Tendzin,
You predicted in a clear way
That soon you would pass into Nirvana...
[After three weeks]
On the twenty-fifth day of the ninth month...
You... passed into nirvana...
In that moment in the pure space of the sky,
Rainbow clouds ammassed in the form or ceremonial parasols,
While you showered us with a delicate snow
Of white lotus blossoms...
Then you left a body that was the size of an eight-year-old boy...
And when they carried your body to the cremation grounds,
Thunder rolled three times...
And they [hundreds of lamas] all saw clearly
That the sky was filled with rainbows,
That among flames five-colored [Buddhist Hum Symbol] were appearing,
And then even the smoke took the form of [Buddhist Hum Symbol]...
End of excerpt.
Now, with regard to the "Rainbow Body", I have a great book that I
inherited from my grandmother called "A Gift of Prophecy" by Ruth
Montgomery (1965). It's about the psychic Jeane Dixon. In it, there's
an account by a friend of Jeane's, Joan, who was sitting with Jeane in
church as the two were praying together. The following is a quote from
the book: "I had been there several times with Jeane," she (Joan) says
wonderingly, "but on this particular morning I happened to glance toward
her while she was praying, and she wasn't there. This may sound silly,
but the place beside me was absolutely vacant. All I could see was a
soft haze of light and the empty pew. In a moment, of course, she was
back, quietly praying as before. It was a profound experience. I still
don't believe in psychic things, but I believe utterly in Jeane."
At
the time I read this, I had just recently read a post by David Wilcock
entitled, "Reality and Romance" (December 21, 2012). Here's the link to
the article:
http://divinecosmos.com/start-here/davids-blog/1099-2012romancereality .
I suddenly realized that Jeane's temporary transformation into the
"Rainbow Body" was what Joan described in her account and is what David
described in his article.
Arutprakasa Vallalar Chidambaram Ramalingam (5 October 1823 – disappeared on 30 January 1874)
Ramalingar raised the flag of Brotherhood on his one room residence Siddhi Valakam[16]
in Mettukuppam on October 22, 1873. He gave his last and most famous
lecture, entreating his audience to undertake a spiritual quest and look
into the "nature of the powers that lie beyond us and move us," and
asking them to meditate on the lighted lamp from his room, which he
placed outside.
Adigal on January 30, 1874, entered the room and locked himself and
told his followers not to open it. He said that even if they did open it
they would find nothing (United with Nature & ruling the actions of
'all of the alls' - as told in his poem called 'Gnana Sariyai'). His
seclusion spurred many rumors, and the Government finally forced the
doors open in May. The room was empty, with no clues. The Madras
District Gazetteer published by the South Arcot District in 1906 records his disappearance.[17]
Swami Ramalingam attained a Supramental state of deathless triple body; the siddha or
perfected physical (gross) body, the subtle or mantric body, and the
jnana or knowledge body. Finally, he dissolved his outer form (the
equivalent of the Tibetan
"Rainbow Body" in order to enter into universal existence and continue
the work of Supramentalization that was then taken up by Sri Aurobindo
and the Mother.
Most sources state that the teacher in 1872 attained rainbow body.
According to one source, he on purpose did not, but reduced the left
dead body in size and transformed it so that it would not decompose.
According to the source the small body is now hidden at a secret
location.
On the morning of October 25, Tsongkhapa entered into samadhi meditation. He made many inner offerings and stopped his breath. Many saw his body transform back into that of a 16-year-old boy and rainbows emitting from his body. Some even saw dakas and dakinis in the sky, making a lot of offerings to welcome Tsongkhapa back into the Pure Land. He was 63 when he passed away.
In the following presentation David Wilcock contends that Rangjung Rigpe Dorje did not fully achieve the rainbow body, however, this is contradicted by the information on Dorje found above, found just below the third image counting upwards. Wilcock also contends that Padmasambhava was a human extraterrestrial.
The Dzogchen teachings state:
In the north-western part of the land of Oddiyana, on an island in the lake of Dhanakosha,
the blessings of all the buddhas took shape in the form of a
multi-coloured lotus flower. Moved by compassion at the suffering of
sentient beings, the Buddha Amitabha sent out from his heart a golden vajra,
marked with the syllable HRIH, which descended onto the lotus blossom.
It transformed into an exquisitely beautiful eight year old child,
endowed with all the major and minor marks of perfection, and holding a
vajra and a lotus.
The Tibetan Book of the Dead is one of the texts that,
according to legend, Padma-Sambhava was compelled to hide during his
visit to Tibet in the late 8th century. The guru hid his books in
stones, lakes, and pillars because the Tibetans of that day and age were
somehow unprepared for their teachings. Now, in the form of the
ever-popular Tibetan Book of the Dead, these teachings are
constantly being discovered and rediscovered by Western readers of many
different backgrounds--a phenomenon which began in 1927 with Oxford's
first edition of Dr. Evans-Wentz's landmark volume. While it is
traditionally used as a mortuary text, to be read or recited in the
presence of a dead or dying person, this book--which relates the whole
experience of death and rebirth in three intermediate states of
being--was originally understood as a guide not only for the dead but
also for the living. As a contribution to the science of death and
dying--not to mention the belief in life after death, or the belief in
rebirth--The Tibetan Book of the Dead is unique among the sacred texts of the world, for its socio-cultural influence in this regard is without comparison.
This fourth edition features a new foreword, afterword, and suggested further reading list by Donald S. Lopez, author of Prisoners of Shangri-La: Tibetan Buddhism and the West.
Lopez traces the whole history of the late Evans-Wentz's three earlier
editions of this book, fully considering the work of contributors to
previous editions (C. G. Jung among them), the sections that were added
by Evans-Wentz along the way, the questions surrounding the book's
translation, and finally the volume's profound importance in engendering
both popular and academic interest in the religion and culture of
Tibet. Another key theme that Lopez addresses is the changing nature of
this book's audience--from the prewar theosophists to the beat poets to
the hippies to contemporary exponents of the hospice movement--and what
these audiences have found (or sought) in its very old pages.
Fifteen persons with whom I have spoken claim to have recalled the
passage of their soul through the nonphysical worlds. In these cases a
person had a remembrance in which he experienced full participation in
one of his past lives. But instead of his remembrance terminating during
some point within that lifetime, he believes that he reexperienced his
death at the end of that lifetime, he believes that he reexperienced his
death at the end of that past life, the passage of his soul through the
higher worlds after his death, and his rebirth in his next incarnation.
In each of these cases of between-life remembrance, people experienced
similar phenomena to note that although none of these cases persons were
familiar with the Book of the Dead prior to their remembrance,
their descriptions of both the order and nature of their experiences are
strikingly similar to the descriptions of death and rebirth process
found in the Tibetan Book of the Dead.
The
consciousness of the departed has an ecstatic experience of the primary
"clear light" at the death moment. Everyone gets at least a fleeting
glimpse of the light. The more spiritually developed see it longer, and
are able to go beyond it to a higher level of reality. The average
person, however, drops into the lessor state of the secondary "clear
light."
In stage two, the departed encounters the
hallucinations resulting from the karma created during life. Unless
highly developed, the individual will feel that she is still the body.
The departed then encounters various apparitions, the "peaceful" and
"wrathful" deities, that are actually personifications of human feelings
and that, to successfully achieve nirvana, the deceased must encounter
unflinchingly. Only the most evolved individuals can skip the Bardo
experience altogether and transit directly in the paradise realm.
The Tibetan Buddhist tradition has concentrated more attention on helping the dying
person cross the borders of death than any other living religious
tradition...
Following the process leading up to death, the person's experience of the
bardo of death commences. However, for most individuals,
it passes by in a split second and goes unnoticed. Only those who
have undergone training in and practiced meditation,
contemplative prayer, and similar
spiritual disciplines will likely
even be aware of the bardo of death.
One description of the kind
of meditation done by advanced practitioners
consists of a conscious effort to "dissolve space into light",
which if successful will propel the dying soul into an a state of light
and bliss beyond the continual cycles of birth and death to which most
souls are subject. For those less familiar with such formal meditation
practices, the act of remembering very bright light (such as, for
example, remembering an experience of
staring into the sun)
and seeing that light as a source of pure awareness or divine love
could produce a similar effect. A series of meditations and understandings that can be
helpful as one enters or prepares to enter the bardo can be found on our
Death Meditations page.
...
In Dream Yoga and the Practice of Natural Light, Chögyal Namkhai
Norbu gives instructions for developing clarity within the sleep and
dream states. He goes beyond the practices of lucid dreaming that have
been popularized in the West by presenting methods for guiding dream
states that are part of a broader system for enhancing self-awareness
called Dzogchen. In this tradition, the development of lucidity
in the dream state is understood in the context of generating greater
awareness for the ultimate purpose of attaining liberation.
This
revised and expanded edition includes additional material from a
profound and personal Dzogchen book, which Chögyal Namkhai Norbu wrote
over many years. This material deepens the first edition's emphasis on
specific exercises to develop awareness within the dream and sleep
states. Also included in this book is a text written by Mipham, the
nineteenth-century master of Dzogchen, which offers additional insights
into this extraordinary form of meditation and awareness.
Lucy Movie Review— If you had the means to use more than 10 percent of
your brain, but it meant changing your diet— would you do it? When I am
on the "Raw Food Diet" my brain is more creative, clear, able to focus
and happier. As my cells become cleaner from daily toxins, I experience a
higher functioning brain. I also avoid fluoride, which is said to cause
foggy brain and I drink a half a gallon of distilled water a day. But,
the key to my brain power is my raw food diet.
The raw food diet is similar to the "blue drugs" that Scarlett Johansson
get's exposed to. Live Food is packed with "Enzymes". Cooked foods kill
the natural enzymes. Our brains thrive on nutrients and minerals from
live organic produce.
I also loved how the alcohol was used in the film "Lucy.".…Scarlett's
cells in the film are replicating at a rapid speed as her brain is using
more of it's capacity. Normally, the toxins that we are exposed to in
life have a slow response to long term damage, but not in the film.
Everything is happening at a rapid speed, showing how when you expose
cells to toxic conditions, the result in decay. Yet, when you expose
cells to an ideal environment they become immortal, like the jelly fish.
Or live springing up from life.
As Lucy reaches 100 percent usage of her brain, she explodes like a
monk, in what is known as "rainbow body" becoming one with everything
(unseen). Lucy joins the whole, the invisible unknown reality of all
consciousness, which is alive and expanding.
Luc Besson on Lucy and Knowing the Limits of the Human Brain
The 10 percent is a metaphor in a way. So that’s why I was not bothered
by that. I’m always amazed by these people who become scientists at the
last minute and go, “This is wrong!” Of course; it’s a film. [Laughs.]
What’s more interesting — more than the 10 percent or the 15 percent —
is that if we get the capacity of full intelligence, in the film, we say
that the first step is the control of the cell, the second step is the
control of others, the third is the control of matter, and the fourth is
the control of time. And I talked to a lot of scientists, and they
believe that at least the first three are possible. They don’t say it’s
true, but it’s at least logical. The good thing is when you take a lot
of things that are totally right and mix them very well with a few
things that are wrong, at the end of the film, you think everything is
real. And that’s the magic of film.
According
to the Tibetan Buddhism, a highly achieved monk can join into the
universe by his command, discarding the physical body. FYI, George Lucas
took this idea for Obi-Wan Kenobi vanishing himself during the dual
with Darth Vader.
The Good Heart: A Buddhist Perspective on the Teachings of Jesus - The result of the Dalai Lama's decision to lead the 1994 John Main
Seminar sponsored by the World Community for Christian Meditation, this
book is a record of the seminar. It is refreshing to read the Dalai
Lama's meditations on the New Testament selections, many of which he had
never read before this seminar but which are among the most familiar
for Christians. As His Holiness thinks about famous passages like the
Sermon on the Mount (Matthew 5:1-10) and Jesus' resurrection appearance
to Mary (John 20:10-18), we see them from the entirely new perspective
of Tibetan Buddhist spiritual knowledge and understanding. Consequently,
familiar passages are renewed and opened to unexpected insights. In his
readings and his dialogues with other seminar participants, the Dalai
Lama establishes himself as an authentic presence respectful of
Christian traditions. Indeed, he insists that his purpose in the
dialogues is not to cast doubt on Christianity but to help others
rediscover the deeper meaning and power of the Christian tradition. This
is a fascinating book which deserves a great deal of attention in these
times of multicultural exchange. Related: Jesus was a Buddhist Monk BBC Documentary
The Tibetan Book of Meditation - Meditation helps us relax, sharpens our minds, and increases our creativity. In The Tibetan Book of Meditation,
Lama Christie McNally demonstrates that meditation also provides a much
greater gift. It awakens our innate potential to shape our reality, to
make moments of joy last forever, and to bring us the peace and
contentment that we all ultimately seek.
Innate Happiness guides busy Westerners on the path of liberation, the
realization of compassion-emptiness, with concise weekly practices based
on the yogi tradition of Tibetan Buddhism. The book includes a brief
history of Buddhism in India and Tibet, as well as its major principles.
This is followed by clear, concise steps on the Path of Individual
Liberation, the Path of Altruism, the Path of Tantra, and the Path of
Great Perfection. Each path takes the reader through the Three
Teachings: ethics, meditation, and wisdom. Thus, it covers a complete
cycle of for study, contemplation, meditation and realization, each
highly suitable for the busy lives of Westerners with little time for
formal meditation. May ALL beings be happy!
Vajra Wisdom: Deity Practice in Tibetan Buddhism- Vajra Wisdom presents the commentaries of two great
nineteenth-century Nyingma masters that guide practitioners engaged in
development stage practice through a series of straightforward
instructions. The rarity of this kind of material in English makes it
indispensable for practitioners and scholars alike.
The goal of
development stage meditation in the Tibetan Buddhist tradition is to
directly realize the inseparability of phenomena and emptiness. Preceded
by initiation and oral instructions, the practitioner arrives at this
view through the profound methods of deity visualization, mantra
recitation, and meditative absorption.
Rainbow Painting: A Collection of Miscellaneous Aspects of Development and Completion - Rainbow Painting is saturated with direct, pithy instruction, the very
quintessence of the Buddhist Spiritual approach. Tulku Urgyen Rinpoche
speaks from experience, expressing what he himself has undergone,
instructing us in the way we should train in a complete and unmistaken
manner. We come to understand that to become enlightened we must
experience what was always present within us. The ultimate object of
realization, the natural state of mind, unmistakenly and exactly as it
is, need not be sought for elsewhere but is present within ourselves.
Stability in this unexcelled state of unity is not attained
independently of means, proper conduct and knowledge of the view. We
should unite view and conduct; and this book contains the key points for
doing just that.
“Some people have the habit of thinking that
something is bound to happen after practicing meditation a while — like
going through school — that after ten or fifteen years you end up with a
degree. That’s the idea in the back of people’s minds: “I can make it
happen! I can do enlight¬enment!” Not in this case, though. You cannot
make enlightenment, because enlightenment is unconstructed. Realizing
the awakened state is a matter of being diligent in allowing nondual
awareness to regain its natural stability. It is difficult to reach
enlightenment without such dili¬gence, without undertaking any
hardship.”
---Tulku Urgyen Rinpoche
“Tulku Urgyen Rinpoche is
someone who has lived at length in mountain hermitages, spent many years
in retreat, and done a considerable amount of meditation training. For
this reason, he gives the very quintessence of the sacred Dharma spoken
by our compassionate Buddha Shakyamuni. He speaks from experience,
expressing what he himself has undergone, instructing us in the way we
should practice in a complete and unmistaken manner. These teachings,
saturated with direct, pithy instruction, are unique.”
---Chökyi Nyima Rinpoche
The
ultimate object of realization, the natural state of mind, unmistakenly
and exactly as it is, need not be sought elsewhere than in ourselves.
We become enlightened through experiencing what is always innately
present. Stability in this unexcelled unawareness is attained when view,
the knowledge aspect and conduct, the means are integrated. In Rainbow
Painting, Tulku Urgyen Rinpoche presents the practices to accomplish
this unity.
“Don’t mistake mere words to be the
meaning of the teachings. Mingle the practice with your own being and
attain liberation from samsara right now.”
Padmasambhava
Padmasambhava
is the primary master of Vajrayana, the teachings for our time. Out of
his great compassion and wisdom, he instructed his main disciple Yeshe
Tsogyal to conceal terma treasures to be revealed at the destined time
for future practitioners. The profundity of this advice is meant to be
personally applied by all individuals in all circumstances. It is a
classic work, which contains valid truth for anyone who sincerely wants
to follow a spiritual path.
“The chief compiler of
Padmasambhava’s teachings was Yeshe Tsogyal, an emanation of a female
Buddha. There may be some people who believe that only men can attain
enlightenment, but her life is proof to the opposite. The awakened state
of mind is neither male or female.”
Tulku Urgyen Rinpoche, from Introductory Teachings
The Life of Shabkar has long been recognized by Tibetans as one
of the masterworks of their religious heritage. Shabkar Tsogdruk
Rangdrol devoted himself to many years of meditation in solitary retreat
after his inspired youth and early training in the province of Amdo
under the guidance of several extraordinary Buddhist masters. With
determination and courage, he mastered the highest and most esoteric
practices of the Tibetan tradition of the Great Perfection. He then
wandered far and wide over the Himalayan region expressing his
realization. Shabkar's autobiography vividly reflects the values and
visionary imagery of Tibetan Buddhism, as well as the social and
cultural life of early nineteenth-century Tibet.
Ian Stevenson's
credentials and careful research methods have led to acceptance of his
work by colleges who would dismiss other psychic researchers out of
hand. He was president of the international Parapsychological
Association in both 1988-89. His publications include Telepathic Impressions (1970), Twenty Cases Suggestive of Reincarnation (1974), Cases of the Reincarnation Type (in four volumes, 1975-1983), and Children Who Remember Previous Lives: A Question of Reincarnation (1987).
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