The Egyptian god Anubis figure’s ascent on the right side of the wheel represents the upward movement of the Governing Vessel along the spine. His spine is against the wheel to highlight this point. The golden serpent’s descent on the left side of the wheel reflects the downward movement of the Conception Vessel. Note that the snake slithers along the front centerline of the body upon the wheel. Together these two figures complete the microcosmic orbit. Yin and yang are in balance within the self for health, wellness, and spiritual illumination. The serpent in the image is golden in color. The immortal Golden Dragon Body known to Daoists can be internally cultivated and realized by anyone actively using the revolving wheel or spiral of the Ouroborus. Once the golden body is perfected, the still point of God can be known as symbolized by the motionless celestial Sphinx. Soul united with Spirit, the world continues to turn but the individual retains a deep sense of peace and centeredness. – Christina Bjergo
The above kept flashing in my mind today, like drops of blissful light trickling down the crystal palace and it is no coincidence considering the previous month spent in contemplation and discussion on Ra and Osiris. Egyptian alchemy is not for the consumption of the lay but one can certainly begin by taking a peek at Taoist and Tibetan alchemy which retain in some form or the other, the Fire practices of the Egyptian school of Anubis.
The rainbow body referred to especially in the Tibetan Dzogchen school, frequently thought of as superior to what is attained through anuttara yoga, is explained thus by Namkhai Norbu:
The Rainbow body is unlike the illusory body of other teachings in that the rainbow body has no dependence on the very subtle wind. Inasmuch as wind (which is after all form) is thought to be a relative dimension, it is held to be not involved in the very highest attainment. The Dzogchen masters who attain the rainbow body, at death, dissolve the elements of their bodies into light, which is held to be the pure essence of elements. Often stories of Dzogchen masters concern simple folk, unlearned, unpretentious, frequently married laypeople, but quietly advanced in yoga. One, as recently as 1952, gave instructions that he should be closed up in a tent for seven days. After that time it is said that all that was found in the tent were his nails and hair. Many are said to have seen this including the Chinese communist officials. Hair and nails are always left behind when the rainbow body is attained as they are thought to be the body’s impurities, too impure to purify into light. Thus the rainbow body is held to be the result of purifying into light the actual body of the meditator, which continues to exist in its subtle light aspect. The practitioner is, therefore, though not really to have died. He or she remains active in a rainbow body, helping sentient beings, and can be seen by those who are sufficiently advanced.
The Nyingma school lists three kinds of rainbow body, sometimes also called the diamond or Vajra body: Jalus, Odsku, and the rainbow body of the great transfer. Jalus is the state which Namkhai Norbu talks of, where hair and nails are left behind. Radiant Body or Odsku is achieved through Thogal and here nothing remains due to the complete transformation of the body into pure light. In the case of the great transfer, the body is transformed into an indestructible form composed of pure light and continues to remain for centuries, visible and present, for the benefit of sentient beings. Mahasiddhas are examples of this attainment.
Based on what little I have understood from two great teachers, Sifu Wang Liping (whose presence in itself is great teaching) and another unnamed one, the Daoist golden dragon body is the same as the returnable rainbow body or the body of the great transfer – a physical mark of true enlightenment at every level, not confined to the mind alone like in Advaita or Theravadan Buddhism. Cultivating virtue is as important to attain this body as the actual practice of alchemical techniques.
An elderly Tibetan monk, well-known for his disagreements with the Dalai Lama (not even remotely connected to the Dorje Shugden controversy) had been our teacher and mentor for Trul Khor and the fascinating Thogal (Thod-rGal). His guidance has been the primary reason for our current-day familiarity with various Tibetan tantric practices preserved with great secrecy. This accomplished monk who had great admiration for Mother India chose to discard his mortal presence a few years ago. He attained the Rainbow Body or Jalus, leaving behind his hair and teeth. This was witnessed by eleven of his students and we have been sent some photographs of the holy relics which we may choose to share with our readers at a later time. It must be noted that his own teacher had taught Tantra to the well-known Siddha of Kashi, Paramahamsa Sri Vishuddhananda.