Vor drei Tagen schrieb ich über eine Bilderflut und Vibrationen. Die Vibrationen konnte ich einordnen, die Umrisse nicht. Gerade fand ich zufällig das darüber in Approching the great Perfection von Longchenpa:
The aim of meditative practice is to make the lamp of wisdom at the heart shine through the channels that connect it with the eyes, and hence appear as visions of light in the form of spheres (thig le) and chains (lu gu rgyud). The process is put very succinctly in GP:
After one has become confident in breakthrough,
Internally, the experience of emptiness emerges,
And externally, the wisdom of luminosity.
Its paths are the channels, the self-arisen great secret,
Connecting the heart with the eyes:
The kati and crystal tube,
Which are like white silk threads.
These continua become manifest to the senses
In vipasyana as the vajra chains,
Looking like cleansed pearls strung together:
Luminous, bright, radiant, and free from impurity
Die äußerlichen Erscheinungen (Lichtfäden und Kugeln), beschrieben im zweiten Vers, sehe ich seit mehreren Jahren bei jedem Spaziergang und auch gegen eine helle Lichtquelle. Aber intern habe ich das noch nie gesehen – es war tatsächlich eine Ausstrahlung weißer Umrisse aus dem Herz-Zentrum, die nach oben stieg und durch die Augen nach außen ausstrahlte. der ganze Prozess läuft so diskret ab, dass ich nur dann etwas bemerke, wenn sich Nachts etwas zeigt. Tagsüber passiert dagegen fast gar nichts – außer fest im Gewahrsein zu sein.
Der ganze Text lautet wie folgt:
Third, the luminous Instruction Series:
The profundity of the essential points, the cycle of the spheres,
Is a truth more precious than the eyes in your forehead
And more necessary than the blood in your heart.
What point is there in a teaching created by the intellect?
Knowledge that is mastered by searching
For a conceptually analyzed emptiness
And the written tenets of the eight vehicles
Has no hope of being the natural state.
After one has become confident in breakthrough,
Internally, the experience of emptiness emerges,
And externally, the wisdom of luminosity.
Its paths are the channels, the self-arisen great secret,
Connecting the heart with the eyes:
The kati and crystal tube,
Which are like white silk threads.
These continua become manifest to the senses
In vipasyana as the vajra chains,
Looking like cleansed pearls strung together:
Luminous, bright, radiant, and free from impurity
Because this is the path of the vast wisdom of all buddhas,
Whoever finds it and reaches the essential points
Will never return to the three realms.
This vipasyana of gnosis corresponds to
The positions and gazes of the three kayas
And the essential points of the gates,
the objective sphere, and the winds.
Once the four lamps have been mastered,
The expanse of the lamp of the totally pure inner expanse
Ripens into the elixir of gnosis.
The visions of the half-and-half kaya are the development of experience,
And those of the assemblies of the five families are the experience of arriving
at the full extent.
Then, transcending the true condition that apprehends
Manifestation and nonmanifestation,
And purifying the gross body and all the sense objects
Into the expanse,
Is taught by me to be the exhaustion of the true condition.
These visions of the result, which are the three kayas in the vehicles of
supposition, are the visions of the path in this vehicle,
And are perfected instantaneously.
At this time the great emptiness, the youthful vase body,
Dissolves into the inner luminosity.
This is buddhahood manifest as the unclouded expanse.
This is the highest point of renunciation and realization.
This is to be nondual with me.
This is the vast reflexive luminosity of the dharmakaya.
The extensive systems of instruction
For this unsurpassable supreme path
Of the greatest secret
Are the Seventeen Tantras of melted light,
Which are summarized by the three last testaments.
Develop your gnosis in accordance with these.