RAINBOW BODY 101:

EVERYTHING YOU DIDN’T

KNOW

By: Gaia Staff |

The old and new testaments of the bible, as
well as ancient Greek and Egyptian texts,
include stories of those who defied death via
forms of ascension, but to many, the most
compelling tales of transcendence are
accounts from the Tibetan Buddhist rainbow
body tradition.
While ascension stories are from the distant
past, i.e. Enoch and Lazarus (Old Testament)
are debated as to whether they are fact or
myth, examples of rainbow body events from
this century are documented and available.
Some believe that ascension and attainment
of the rainbow body are the same thing, but
arguably, there are differences — the Tibetan
Buddhist rainbow body is the result of years
of specific, disciplined practice with a motive
of profound compassion for all beings.
In Tibet and Central Asia, the Buddhist
rainbow body tradition goes back to the 8th
century, beginning with the great master
Padmasambhava, but 20th and 21st century
documentation shows that this is no myth or
legend — practitioners, from the highest
lamas to the most humble lay people, have
attained rainbow body.

L. The
16th Karma Rangjung Rigpe Dorje. R. Photo
of Karmapa during the Black Crown
Ceremony.
MODERN PROOF: THE DEATH OF
RANGJUNG DORJE, THE
SIXTEENTH KARMAPA
As first-world people, we like straight-forward
definitions and categories — but Tibetan
Tantric Buddhism, which integrated aspects
of the earlier, shamanic Bon tradition,
embraces no such view. Every instance of a
death with signs of rainbow body attainment
is unique, and no one can accurately predict
what will happen after a great master’s
breath and heartbeat stop. Generally, the
individual, who entered meditation before
death, continues to maintain the meditation
posture — they do not topple, slump, or
display rigor mortis. The body, particularly
the area around the heart, stays warm. This
was recorded by medical science in the case
of the Sixteenth Karmapa, Rangjung Dorje,
who died in a Chicago hospital in 1981.
Head of the Kagyu Lineage of Tibetan
Buddhism, the Karmapa shared the same
status and importance as the Dalai Lama,
head of the Gelugpa Lineage. He travelled to
the West in 1974 with the wish to transfer
the teaching of the dharma to places it would
flourish — earlier, he had prophesied that
Tibet would not gain independence from the
Chinese, and that the Tibetan refugees of the
Cultural and People’s Revolutions would not
be allowed to return.
The following account is from Karmapa’s
attending physician, Dr. David Levy. He said
that after noting indications of heart failure
on the monitors, the medical team tried to
revive Karmapa, but gave up after about 45
minutes. “We began to pull out the tubing,
but I suddenly saw his blood pressure was
140 over 80. A nurse screamed, ‘he has a
good pulse!’” Levy said.
The team members were incredulous. An
older Tibetan lama in attendance patted Levy
on the back, as if to say, “it’s impossible, but
it happens.” Levy said, “it was clearly the
greatest miracle I had ever seen.”
Levy reported that 48 hours after the time of
death, Karmapa’s chest was still warm. “My
hands were both warm, but his chest was
warmer,” he said. “If I moved my hands
towards the side of his chest, the body was
cold, but the area around the heart stayed
warm.” He also reported that there was no
odor or decay, which typically set in quickly
after death. “He stayed in deep meditation
for three days, then it ended — he became
cold and the process of death set in. The
atmosphere changed as well,” Levy said.
These unusual post-death occurrences are
accepted as normal in the case of those who
reach high levels of attainment — because of
this, Tibetans observe a clear precept to
never move or touch a body for at least three
days after the moment of death, particularly
in case of realized beings and meditation
masters.
The Karmapa also displayed signs of rainbow
body years before his death. In the 1970s,
Karmapa traveled throughout the U.S. giving
the public Black Crown Ceremony
empowerment. This teaching is only given by
those of the Karmapa lineage, and has been
passed to the present via an unbroken
lineage from the early 1400s.
During the key moment in the
empowerment, while Karmapa was holding
the black crown over his head, an attendee
snapped a picture. When the film was
developed, the image of the Karmapa was
transparent — the brocade of his seat can be
clearly seen through the ghost-like image of
his body. Those in attendance saw nothing
out of the ordinary at the time. This image
has been widely circulated since, and is
considered a vivid demonstration of rainbow
body.
Gold Padmasambhava statue stands in
Kathmandu, Nepal
WHERE DID IT COME FROM?
PADMASAMBHAVA AND THE
RAINBOW BODY TRADITION
Before he died, the Buddha Shakyamuni
prophesied he would “return as one even
greater than myself.” Later, known as “the
second buddha,” Padmasambhava appeared
in Central Asia during the 8th century A.D.
As the story goes, during year of the Earth
Monkey in the kingdom of Oddiyana (Swat
Valley, Pakistan), an eight-year-old child
appeared in a red lotus blossom in
Lake Dhanakosa. The child showed
the major and minor marks of a buddha, and
immediately displayed miraculous activity.
The king of Oddiyana, Indrabodhi, was
childless. He heard about the extraordinary
child and took him into his palace to raise
him as a prince, naming him
“Padmasambhava,” or “Lotus Born.”
Eventually Padmasambhava married and
ruled as a prince, but soon realized that
mundane political life and spiritual cultivation
did not mix — since his appearance, his
inborn purpose had been to liberate all
sentient beings from suffering.
Whether it was intentional or not,
Padmasambhava caused the death of the
son of a villainous minister — but unknown to
his father and the court, Padmasambhava
liberated the boy from the cycle of karma at
the moment of death. Nevertheless,
Padmasambhava was banished from
Oddiyana.
Beyond duality, Padmasambhava perceived
the banishment as a precious opportunity to
practice meditation; he performed his
practices in cemeteries as a constant
reminder of the utterly temporary nature of
existence — that everything born would die,
even the world itself. Padmasambhava
quickly gained miraculous powers. Afterward,
traveling in India, Padmasambhava took
teachings from every master and scholar he
met. His realization deepened until he
understood the nature of all things from a
grain of sand to the sun, moon, and universe.
Meanwhile in the Kingdom of Zahor (Eastern
India) a beautiful princess, Mandarava, was
born. While still very young, Mandarava
renounced her royal status and birthright to
practice meditation and the dharma, the
teachings of the Buddha
Shakyamuni, despite intense pressure to
enter a political marriage.
While there are conflicting accounts of how
they met, Mandarava joined
Padmasambhava in his travels, and achieved
realization with him in the
the Maratika Caves. But her father, the king
of Zahor, sentenced the two to death by fire.
A pyre was built and Mandarava and
Padmasambhava were placed on the fire, but
the flames transformed into a lake, and in
the center, in a blooming lotus, sat the
uninjured Mandarava and Padmasambhava.
The king, stunned by the miracle, blessed
them.
Padmasambhava went on to perform
countless miracles, including leaving hand
and footprints in stone. In his travels he
encountered worldly demons, but rather than
killing them, he transformed them into
protectors of the dharma and its
practitioners. He travelled to Tibet, bringing
the Buddha’s teachings and banishing the
indigenous religion based on sacrificial
offerings. He spent 50 years there teaching
the dharma to his 25 disciples and travelling
throughout the Himalayas, but he learned
that cannibalistic fiends
called rakshasas were preparing to invade
India.
He announced to his students he would soon
be departing to tame the rakshasas. They
pleaded with him to stay, but he would not
be persuaded. He gave them each final
teachings, then departed — in his biography,
multiple witnesses describe miracles,
including; seeing Padmasambhava mounting
a beam of sunlight and soaring into the sky,
leaving in a swirling cloud of light, riding a
lion into the sky, and becoming smaller and
smaller until he disappeared. He did not age
or die — he simply left. But of all the
teachings he left behind, Dzogchen is
considered the most profound and complete.
Ultimately, all 25 of his disciples attained
rainbow body, as did many of their students;
but the questions remain: what is rainbow
body, and how is it achieved?
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BRILLIANT MOON
The Method: Dzogchen Meditation
The word “dzogchen” is derived from the
Tibetan “Dzogpachenpo.” “Dzogpa” means
“complete,” and “chenpo” means “great.”
While these teachings are nuanced and
complex, in essence, after receiving
“pointing out” instructions from a qualified
teacher, the practitioner works through
stages of meditation to realize the “self-
perfected state of our primordial nature.”
Dzogchen has been called “the cream and
heart juice of all teachings.”
The first stage, Trekcho, is the persistent
cutting through the psychic karmic debris
that obscures the primordial awareness
within all of us; resistance, resentment,
arrogance, pride, vanity, discursive thoughts
of judgement and disapproval, delusion,
jealousy, and hatred. The second stage,
Togal, is a direct dissolution of all karma.
The Treckho stage is required to reach the
Togal state. Togal is considered
instantaneous, immediate realization with an
intense, “point-blank” quality. “It requires
enormous discipline, and is generally
practiced in a retreat environment. It cannot
be stressed too often that the path of
Dzogchen can only be followed under the
direct guidance of a qualified master,” said
Sogyal Rinpoche, author of the “Tibetan
Book of Living and Dying.”
There are mixed accounts of the origins of
the dzogchen method; the shamanic Bon
tradition that predated Buddhism in Tibet
says the teaching came with the Bon
founder, Tonpa Sherap, 18,000 years ago.
Other masters have said that dzogchen
teachings were received from off-world
beings further back in time than is
conceivable. As far as Tibetan Buddhism is
concerned, the practice came to Tibet via
Padmasambhava and has been passed down
in an unbroken lineage since then.
In a review of “Rainbow Body and
Resurrection” by Michael Sheehy, the author
writes: “In Dzogchen cosmology, the cosmos
is envisioned as being utterly open and
translucent. Movement ensues when the
element of air stirs up wind that oscillates
rapidly into fire; from fire emerges water, and
from water the solidity of rock and earth are
stabilized. With this gravitational collapse
into the elemental forces that comprise the
cosmos, a spiraling reconfigures matter into
worlds wherein embodied beings form.”
Think of high vibratory states slowing down
until they become dense matter.
While descriptions seem academic and
conceptual, there is a simplicity at the heart
of Dzogchen (although this explanation
is overly simplistic — apologies to Dzogchen
students and masters everywhere). From
that view, all that we perceive, including our
own bodies, is formed by the “Legos,” or
building blocks of reality — earth, water, fire,
air, and space.
The elements dance together to create an
infinite variety of appearances, but beneath
the physical lies the true nature of the
elements as light/energy. Those who achieve
realization via Dzogchen are able to perceive
the essence of everything, including
themselves, as pure light in perpetual
motion. The rainbow reference comes from
the colors of the elemental lights; white
(space), red (fire), blue (water), green (wind
or air), and yellow (earth). As Sheehy says,
“Under certain circumstances, the cosmic
evolutionary process of matter’s gravitational
collapse into solidity can turn itself back into
a swirling radiating configuration. Tibetan
traditions suggest that meditative
technologies can reverse this process of
collapse,” or journey from high-vibratory
energy to dense matter. In other words,
successful dzogchen practitioners can
reverse the manifestation process, refining
dense matter to pure light/energy. Notably,
some form of the elements can be found at
the foundation of every tantric, esoteric,
alchemical, or shamanic tradition.
TYPES OF RAINBOW BODY
In commemoration of the death of his
teacher in 2013, Dzogchen Khenpo Choga
Rinpoche wroteto his students, “My precious
teacher, Lama Karma Rinpoche, has passed. I
received the extraordinary news from my
friends in Tibet that the sacred body of my
kind teacher has dramatically shrunk in size.
Lama Karma was about 5’9” tall, but two
weeks after he passed, his seated body has
now shrunk to about 8”, which means his
body, including his skeleton, shrank nearly
80 percent.”
Choga Rinpoche went on to explain that his
teacher had attained the “Small Rainbow
Body,” referring to the shrinking of Lama
Karma’s body after death — but “small” is
not “lesser.” Choga Rinpoche wrote,
“According to Dzogchen tantra, this kind of
miraculous display is a sign that he has
attained the supreme accomplishment of the
buddha in this very life.
“If his body continues to shrink and totally
disappears, this miracle will be categorized
as Light Body, or Atomless Body. This light
body can happen gradually or
instantaneously, with or without an
eyewitness.”
Further on, Choga Rinpoche described the
“Medium Rainbow Body,” saying, “The
Dzogchen master’s body dissolves as
rainbow light of many different shapes,
colors, and different sizes of rainbow
spheres, rainbow rays, and rainbow ribbons
until the physical body has totally dissolved
into rainbow light, leaving nothing besides
hair and nails.” Rinpoche cites the examples
of Master Nyaklha Rangrik Dorje (“His body is
still preserved and is the size of a hand”) and
Tasha Lamo, a woman practitioner whose
body shrank to about four inches in 1982.
Rinpoche made it clear, though, that all
these miracles are signs of “the same
supreme accomplishment. Their attainments
are exactly equal. These practitioners have
attained Buddha in this very life,” he wrote.
While these manifestations are fascinating,
we must remind ourselves that genuine
practitioners do not attempt attainment for
the sake of public spectacle or self-
aggrandizement — their common motivation
is a profound commitment to the freedom
and happiness of all beings. Any merit gained
by the dissolution of karma is dedicated to
the benefit of the “other” rather than the
self.
This view is fundamental to Buddhism, and is
the beginning and end point of rigorous
disciplines undertaken for the benefit of all
beings. “Miraculous” activities, such as
passing through walls, leaving foot and
handprints in stone, reviving the dead, and
appearing in multiple locations at the same
moment, are considered mere “by-products”
of accomplishment; they are not the point,
only signs along the way. To become
infatuated with these powers is to risk pride
and arrogance. True Dzogchen practitioners
hide their accomplishments to avoid
attention and distractions. Chasing these
abilities, or siddhis, without compassion and
dedication to the freedom of all beings,
borders on sorcery — the pursuit of
supernatural powers for the benefit of self.
 Khenpo Acho
THE RAINBOW BODY OF KHENPO
ACHO RINPOCHE
Born in 1918, Khenpo Acho was from Eastern
Tibet. From 1956 onward, he entered retreat
and stayed there for most of the rest of his
life. He was known throughout the region as
a great yogi and meditation master, and his
death was the subject of an article by the
Institute of Noetic Sciences in 2002.
“On August 29, 1998, Khenpo Achö, eighty
years of age, attained physical dissolution.
One day at noon, lying in bed, without having
suffered any recent illness, he attained
buddhahood, his heart of clear light reality
perfected beyond the intellect. As his body
dissolved into light, his wrinkles vanishing,
he seemed like an eight-years old child with
a beautiful complexion.
“After a week had passed, when people
came to know of his death, they performed
his death puja secretly [rainbow body
practices are forbidden by the Communist
Chinese] in order to deceive the authorities,
and at that time, rainbows appeared inside
and outside, and a pleasant aroma pervaded
the place. His body gradually diminished in
size, and at the end, he attained buddha; not
even his nails and hair were left behind. It
was just like a bird flying from a rock—
people nearby have no idea where it might
have gone,” said a witness.
 L. Tashi Lamo R. Tashi Lamo’s body after
death
TASHA LAMO’S RAINBOW BODY
While little is said of female masters in the
Tibetan Vajrayana tradition, women are
certainly capable of achieving the realization
that results in rainbow body. Tasha Lamo was
the mother of Lokgar Rinpoche of Nyingma
Katok Monastery. She became a nun in her
later years, and was known as a great
practitioner. After she died in India, her body
shrank to about 12 inches.
 Photograph of Lama Achuk
LAMA ACHUK RINPOCHE’S RAINBOW
BODY PHOTO
Achuk Rinpoche was a revered meditation
master — a “maha siddhi,” or one of great
accomplishment. Born in 1918, he was noted
for miraculous activity such as leaving hand
and footprints in rock. When he died in 2011,
his body shrank from 1.8 meters to one inch
tall. Even years prior to his death, Rinpoche
displayed signs of rainbow body — the image
of light appearing on a pink lotus was the
result of a student’s simple photo of his
master. None of the phenomena seen in the
photo were apparent when the picture was
taken.
THE RAINBOW BODY OF OGYEN
TENDZIN
Namkhai Norbu Rinpoche, a meditation
master from eastern Tibet, was one of the
first Tibetan lamas to openly teach Dzogchen
in the West. He tells the story of his uncle,
Ogyen Tendzin, who achieved Rainbow Body
at death.
Namkai Norbu Rinpoche describes watching
his uncle in meditation as a child. “I would
try to get him to play with me because I was
bored,” he said. When he was older,
Rinpoche said he spent several weeks
studying with his uncle. “I received my first
Dzogchen teachings from my uncle when I
was seven years old.”
Later, after the Cultural Revolution, Ogyen
Tenzin ended up living in a small house with
a student bringing him food each week. He
was practicing Dzogchen alone. Namkhai
Norbu writes that one day, “The student and
a Chinese official knocked on Uncle’s door
and it didn’t open. They thought maybe my
uncle fled. Knocking down the door, they saw
his robe on the bed, but as was apparently
not there, they looked inside the robe and
found a small body. They knew my uncle was
no longer alive, but had become a small
body. They shut the door and went away.”
After a few days the Chinese official returned
and found that the body was gone — only
hair and nails remained. “The Rainbow Body
still exists even today — it is not only
something from ancient times,” Rinpoche
said.

Rainbow Body
Rainbow Body is a Tibetan Buddhist term that
refers to a phenomenon wherein the bodies of
spiritually perfected people dissolve at death into a
stream of rainbow colored light. In most cases the
body shrinks to thermos jug size, however in rare
cases the body completely vanishes. It is said that
over one hundred sixty thousand people have left
the world in rainbow body. With China’s relaxation
of religious persecution in Tibet it seems that
incidents of rainbow body are on the increase.
The phenomenon is found most commonly in the
Nyingma tradition, one of fiveTibetan Buddhist
sects. Most of the practitioners follow a lifelong
regimented practice known as Dzogchen.
Dzogchen frequently involves extended periods in
hermitic conditions, some in total darkness.Two of
the Tibetan sects, Bön and Nyingma claim
ownership of the practice although all five sects use
it.
The objective of Dzogchen is to return the
practitioner to his or her primordial state; the true
nature. A person’s true nature is that fleeting,
microsecond of time in between thoughts. It is like
having déjà vu and amnesia at the same time. It is
where salt and sugar taste the same. In the
primordial state all duality ceases. Good and bad,
male and female, salt and sugar, and so forth all
blend into one — they just are. The practitioner
stabilizes this non-dual view under a full range of

behavioral conditions: virtuous,

non-virtuous, counter cultural, involuntary survival
activity and so forth. Along the way, the practitioner
thus exposes himself or herself to activities which
might ordinarily result in shame, embarrassment,
scorn, and so forth in order to strengthen stability of
the non-dual view by becoming immune to what
others think. Mainstream West would probably refer
to the person as a “weirdo.”
Having achieved an unwavering non-dual view of
reality, the student effectively becomes a non-
person, setting the stage for the body to dissolve
into the primordial void from which it came. Using
visualization techniques which

center on the Tibetan

particular view of the body and its functioning, the
practitioner’s body breaks down into its elemental
parts in a stream of multicolored light. Dissolution is
not possible unless the person first finds his or her
primordial state.
In 2018 Devins visited two rainbow body sites and
experienced the outpouring of devotion, reverence
and respect that Tibetans give to those who
achieve the ultimate spiritual state. The rainbow
body phenomenon is virtually unknown here in the
West but is widely known throughout Tibet, near
unanimously by the monastics. The naturalness of
a rainbow body death collides with Christian
resurrection doctrine where the corpseless death of
Jesus is taught to be a singularly unique, divinely
orchestrated event. “It is mind-boggling,” Devins
says, “to think that a distant culture, considered
ignorant by any Western norm one might apply,
knows how to die without leaving a corpse behind
while the West, with all of its high scholarship,
biblical knowledge and high-tech equipment, claims
it can’t be done.” Rainbow body conclusively
demonstrates the primacy of mind over matter and
the awesome power of human intent. It is
something Western mainstream refuses to accept.

Rainbow Body Phenomenon -

The Highest Level Of
Attainable Consciousness &
Enlightenment
In 1998, a Tibetan Buddhist monk named
Khenpo A-Chö was able to achieve a
metaphysical ancient phenomenon known
as the “rainbow body.” Although this was the
most recent record of a rainbow body
occurring, there have been over 160,000
people who have reportedly achieved a
rainbow body through the Tibetan Buddhist
practice of Dzogchen. Dzogchen is a
collection of teachings and meditation
practices that have been passed down for
generations and aim to help one reach
enlightenment. Achieving a rainbow body is
the result of reaching peaked enlightenment
and refers to the act of either shrinking the
body before death/at the time of death or
completely transforming the body into light.
Through Dzogchen, the most advanced form
of the rainbow body generally entails that
the practitioner is able to transform their
body into light and is able to remain
functional and visible through that light. The
first recorded person to achieve such an
advanced form of the rainbow body was the
8th-century Buddhist master known as
Padmasambhava or Guru Rinpoche.
According to author and filmmaker David
Wilcock, Padmasambhava performed a
variety of different miracles during his time
on Earth, and Wilcock even suggests that he
may have been an extraterrestrial. Wilcock
claims Padmasambhava could fly, transform
rock into sculpture with his mind, and leave
his handprint and footprint in solid stone. It
is important to note that Padmasambhava is
also known as the creator of one of the
oldest Tibetan Buddhist sects, the Nyingma
school, and there are many memorials
dedicated to him throughout Southern Asia.
Visitors are able to travel to one of these
memorials and see his handprint or footprint
still left in the stone. In one of his lectures,
Wilcock brings up a picture of
Padmasambhava’s handprint and points out
that he has six fingers instead of five, which
Wilcock points to as being evidence that the
guru may have been an alien.
Although Wilcock’s alien argument is very
intriguing and potentially valid, many feel it
takes away from deep-rooted traditions in
Tibetan Buddhism by crediting a spiritual
state to something otherworldly. As
mentioned earlier, the most basic principle
in Tibetan Buddhism connected to achieving
a rainbow body is through the study of
Dzogchen, which is also known as a teaching
dedicated to maintaining the “primordial
state.” The primordial state refers to a
being's most pure and unaltered state. In
fact, many could also describe this as “God-
consciousness” or the ability to achieve
oneness with the Universe. Although
traditionally taught in Tibetan Buddhism as
“The Great Perfection,” Wilcock talks about
Dzogchen more as the state of being itself
rather than a specific teaching. He describes
it as being timeless, without form, and as
able to perceive, experience, reflect and
express all forms. This describes what is
believed to be the essence of our souls and
what many would call the Divine or God.
Wilcock does a great job of covering the
broad basics of the rainbow body and some
of the Tibetan Buddhist practices that are
used to achieve such an incredible state of
being and is able to provide listeners with a
good holistic commentary. However, he falls
short in capturing some of the finer details
such as the fact that many Tibetan Buddhist
practices have been passed down for
thousands of years only between the guru
and the student, known as the “parampara”
or lineage. This means that there is a lot
more knowledge about the rainbow body
and the practices of those who’ve attained it
than we will ever likely know about.

Throughout Buddhist history, there have

been a number of dedicated individuals
called Bodhisattvas who attained
enlightenment for the sole purpose of
helping others do the same. Achieving a
rainbow body is much aligned with this path
of delaying one’s nirvana in service to
empathy for others. By achieving a rainbow
body, one is able to transcend death and
continue on through spirit. Furthermore,
people from other religious backgrounds,
such as Hinduism and Christianity, have
been able to achieve a rainbow body. Some
even believe that Jesus Christ achieved a
rainbow body, which is why his body was
missing from the tomb after his crucifixion.
Those who claimed to interact with Jesus
after his death reported seeing him walk
through a closed door in a functional and
visible state. Those who are able to achieve
this state do not do so in order to show off
and perform magic, but instead, they do so
for the good of all human-kind.
An important question surrounding the
rainbow body is what exactly it has to do
with rainbows and what might a rainbow
signify. Many portraits of Padmasambhava
achieving a rainbow body feature the outline
of his being completely encompassed by a
rainbow. Rainbows are a symbol seen not
only in Buddhism but in almost every major
world religion today. This ties into auras and
what they might mean in relation to a
rainbow body. Humans are energetic beings
and as such, emit auras that have to do with
their energy. The color of one’s aura might
determine what kind of energy he or she is
putting off. For example, a red aura might
indicate an enthusiastic and energetic being,
while a yellow aura means that one is more
logical and intelligence-driven. In most
cases, auras will change over time as the
person changes and evolves. Some people
are believed to have special auras and are
known as Indigo Children, Crystal Children,
or Rainbow Children.
The term “Indigo Child” is a fairly common
term, and many people use it to describe
themselves. Indigo Children are described as
people born (starting around the 1970’s)
with indigo auras who are supposedly here
on Earth to help usher in a new era of
human-kind. It is believed that Indigo
Children are extra-sensitive, empathetic,
and have a tendency to feel out of place.
Indigo Children are said to have the purpose
of crushing modern societal norms and
fighting for a better world. Crystal Children,
on the other hand, have a more iridescent
aura and are mostly born in more recent
generations. Indigo Children and Crystal
Children have similar characteristics except
for the fact that Crystal Children are more
blissful and are here to help us transition
into the new world. Lastly, there are the
Rainbow Children who have not yet been
born. Rainbow Children are anticipated as
already realized beings with a rainbow aura,
who are natural givers and will be ready to
provide us with all that we need when the
time comes.
It is interesting to see that the rainbow is
almost universally connected with realized
beings. This could directly relate to the
rainbow body given the fact that all people
who were able to accomplish a rainbow body
were fully actualized. Therefore, it is
possible to conclude that the reason a
rainbow is seen when someone achieves a
rainbow body is because that is just what a
realized being’s energy looks like. When you
are able to fully be one with the universe,
your aura can become that of the universe
and you may be able to accomplish amazing
phenomena like the rainbow body.
One does not need to necessarily believe in
these special children to take away the
empowering point of it all; we are all given
the privilege of being a special piece of the
Universe and all of us have the ability to
transcend our egos and live a life filled with
bliss and happiness. We are not separate
from those Buddhist monks who attained a
rainbow body for we are all part of the one
and all capable of transcending our limited
personal and worldviews. We have abilities
beyond our wildest dreams that we can
unlock with dedicated meditation to attain a
deeper spiritual understanding and
knowledge of the universe and of ourselves.
All beings are already glorious and worthy,
and all things achievable in the Universe are
achievable through each human.
Remembering this truth and feeling it in
one’s soul ushers in the peace and
happiness all are searching for.