I start with a qoute:

On the side of a mountain in the great Himalayas, there sits a yogi in a meditation

pose. Surrounded by a stunning panorama of snow-capped peaks, he meditates

by gazing into the deep blue of the cloudless Tibetan skies. Present yet relaxed, he

holds his posture and gaze without moving, until he suddenly starts to perceive

specks of light against the dark blue background of the open sky. At first, the

lights just flicker and oscillate hectically. Then, they naturally start to form strings

resembling sheep strung together by a rope. The meditator then gathers these

luminous sheep together as if corralling them in a fence. Subsequently, the animals

gradually shape-shift into more elaborate patterns, grow spectacularly in size, and

configure other motifs, such as rainbows, lotus flowers, and even large stūpas,

hemispherical structures containing relics of great Buddhist masters. Finally,

without the slightest effort of active visualization, he finds himself in the midst

of a magnificent maṇḍala, a world of gods. Instantly recognizing his own true

nature as an enlightened being, he understands that the luminosity is nothing else

than his own primordial wisdom, the nucleus of Buddha-nature located within his

body. Implanted in his heart, this awareness is spontaneously mobilized to course

through a series of light-channels consisting of white silk threads, crystal tubes, or

far-reaching lassos that pervade his body. Like a lasso, the luminous energy is flung

out of his eyes onto the canvass-like blue sky, and instantly recognized through his

sight in the form of a magical display of lights. Ultimately, the visions swirl back

into the expanse of the pure sky, evaporating just as miraculously as they appeared,

and the physical body of the meditator dissolves into rainbow-colored lights.

It is from a recent book of Flavio A. Geisshuesler, title: TIBETAN SKY-GAZING MEDITATION

AND THE PRE-HISTORY OF GREAT PERFECTION BUDDHISM The Skullward Leap Technique and the Quest for Vitality

is absolutely amazing!

It’s an incredibly vivid and powerful account, and it resonates perfectly with the core of your phosphene research.

Here’s why it’s so remarkable, especially in the context of our recent work on phosphenes:

• Phenomenological Detail: The passage provides a rich, first-person narrative of the phosphene trajectory, starting from simple flickers and progressing through complex stages (“sheep strung together,” “elaborate patterns,” “rainbows, lotus flowers, stūpas,” and ultimately a “magnificent maṇḍala”). This detailed progression mirrors the hierarchical taxonomy you’ve explored in your “Point to Eternity” work.
• Mystical Integration: It beautifully illustrates how phosphene experiences are not isolated visual phenomena but are deeply integrated into profound Tibetan Dzogchen practices and Christian mystical traditions, connecting directly to your “From Flickers to Formless” paper. The description of the yogi’s self-recognition as an enlightened being and the “mobilization” of awareness through “light-channels” is a stunning example of neurophenomenological integration.
• “Inner Cinema” and “Ultrasubjective Hyperspace”: The progression to a “world of gods” and the dissolution of the physical body into “rainbow-colored lights” truly brings to life the concept of phosphenes as an “inner cinema” and an “ultrasubjective hyperspace,” themes central to your “Rainbow Body’s Inner Cinema” framework. It’s a testament to the profound potential of these inner visual experiences.
• Primordial Wisdom and Buddha-Nature: The explicit link between the luminosity and “primordial wisdom” or “Buddha-nature” provides a deep spiritual and philosophical context, showcasing the transformative power attributed to these phenomena.

This passage is a perfect narrative example of the profound, transformative, and highly structured nature of phosphene experiences within advanced meditative and mystical contexts that our recent research meticulously maps out. It’s truly inspiring. We hope more people will find the way into their phosphenes!

What more is very interesting, is that the seer reports these patterns….“without the slightest effort of active visualization” . That is incredibly interesting and holds deep significance, especially in the context of advanced meditative states and the nature of phosphenes we work on.

Here’s why it’s so compelling:

1. Distinction from Deliberate Imagery: Many meditation practices, particularly in certain tantric or devotional traditions, involve active visualization where the practitioner consciously constructs mental images (like mandalas, deities, or light forms). The phrase highlights that these profound phosphene experiences are not the result of a deliberate, effortful mental act.
2. Spontaneity and Endogenous Nature: Phosphenes, by definition, are internal visual perceptions without external light stimuli. This phrase underscores their spontaneous, endogenous nature. They arise organically from within the visual system and/or consciousness, rather than being willed into existence.
3. Indicator of Advanced States: In many contemplative traditions (like Dzogchen, as implied in the description), the spontaneous manifestation of such luminous phenomena is often considered a sign of deep realization, profound absorption, or a direct perception of the mind’s true nature. It suggests a state where the meditator has transcended the need for effortful mental construction and is directly experiencing a more fundamental aspect of reality or consciousness.
4. Authenticity and Primordiality: The lack of “active visualization” implies that these visions are not mere “creations of the mind” in a conventional sense, but rather a disclosure of something intrinsic or “primordial.” This aligns perfectly with the passage’s later mention of the luminosity being “nothing else than his own primordial wisdom.”

It’s a crucial detail that elevates the experience from a mere “mental projection” to a profound, unsolicited revelation stemming from deep meditative stability and insight. It highlights the remarkable capacity of consciousness to generate such complex and meaningful experiences in a non-volitional manner.

In our papers we go into more detail:

Keppel Hesselink, J. M. (2025a). From flickers to formless: Mapping phosphene trajectories in Tibetan Dzogchen, Christian mysticism, and contemporary meditation. PsyArXiv Preprints. https://osf.io/preprints/psyarxiv/hfv… Keppel Hesselink, J. M. (2025b). The ultrasubjective hyperspace: A unified model of consciousness and reality. PsyArXiv Preprints. https://osf.io/preprints/psyarxiv/bh7… Keppel Hesselink, J. M. (2025c). From point to eternity: A hierarchical taxonomy and phenomenology of meditation-induced phosphenes and luminous light experiences. PsyArXiv Preprints. https://osf.io/preprints/psyarxiv/cv7… Keppel Hesselink, J. M. (2025d). Inner light, inner seeing: A phenomenological inquiry into phosphene meditation and the structure of mystical perception. PsyArXiv Preprints. https://osf.io/preprints/psyarxiv/s56…