abstral projection teknik meninggalkan raga pandangan dalam buddhis

[Mr. Wei]

bagi mereka yg memiliki pengalaman oob (out of body), pengalaman itu terasa sangat nyata dan berbeda dengan mimpi. mereka melihat diri yg keluar dari tubuh dan melihat hal2 yang ada di luar secara nyata (keluar dari kamar, keluar rumah, dsb). setelah bangunpun, mereka mencocokkan yg mereka lihat sewaktu oob dengan mata fisik bagaimana kondisi di luar kamar, di luar rumah, dsb dan ternyata memang sama dan nyata.

mungkin saja pengalaman oob ini seperti kemampuan dibbacakkhu.
fenomena dan pengalamannya yg sama dijelaskan pake teori yg berbeda.
fenomenanya nyata, namun teorinya gak tau mana yg bener.
mungkin juga ada teori lain dari sudut pandang kedokteran, misalnya penyakit kejiwaan, kelainan otak, delusi, dll.
tergantung kepercayaan masing2.

Orang yang mengalami OBE (Out of Body Experience) dapat melihat raga mereka sendiri yang sedang diam seperti patung. Dari beberapa pengakuan bahkan juga dapat bertemu dengan makhluk2 halus.

Untuk bertemu dengan makhluk halus tentu bisa dijelaskan dengan dibbacakkhu, tetapi kalau melihat raga diri sendiri tanpa menggunakan cermin?

[seniya]

Mungkin kutipan dari buku Rebirth and the In-between State  in Early Buddhism oleh Bhikkhu Sujato bisa menjelaskan kenapa dalam pengalaman OBE seseorang bisa melihat tubuhnya sendiri seakan-akan rohnya keluar dari tubuhnya:

If the five aggregates are a way of under­standing rebirth into different states of being, it would only be plausible to suggest that they are also involved in the process in-between births as well.[43] A little reflection confirms that the aggregates are indeed exper­i­enced in NDEs or OOBEs. One sees ‘forms’, lights, images, and has a sensation of moving out of the body. These are all part of the form aggregate. It should be noted that ‘movement’ is a physical property, so that the feeling of moving outside a body is a physical phenomenon, and cannot be explained with reference to a purely immaterial soul (this was, incid­entally, one of the reasons why I gave up my belief in a soul). To be able to ‘see’ light, one must in some way interact with photons. There must be some physical dimension present, otherwise the photons would simply pass straight through without resistance. This quality is called ‘resistance-contact’ (paṭighasamphassa) in the Suttas.[44] Of course, we imagine this ‘physical’ presence not in terms of coarse physical matter (oḷārika), but some kind of ‘energy body’, or ‘subtle body’, the best term for which in the Suttas would be the ‘mind-made body’ (manomayakāya), which is said to be a ‘physical’ (rūpī) replica of the coarse body.[45] So the form aggregate is certainly part of this exper­ience, even if it is not the ordinary body we typically identify with.

The subject typically exper­i­ences feelings of bliss, which are part of the feeling aggregate. Often, they will recognize family or friends who come to meet them. The ability to recognize is a part of the aggregate of perception. There comes a time when the subject often feels as if they must make a choice, to remain or return. This choice is included in the aggregate of volitional activ­ities. Finally, the subject is clearly aware during this process, hence consciousness is operating. Thus for the unawakened person the process of rebirth may be described in terms of the five aggregates; conversely, the awakened arahant may not be described after death in terms of the five aggregates, for these have all ceased.[46]

Note:

43. The Pugga­lavādins expli­citly described the in-between state in terms of the aggregates. See Thien Chau, pg. 207.
44. DN 15.20.
45. DN 1.3.12; DN 2.85 – 86.
46. SN 22.85. Also see SA 105, SA 72.

Sumber: http://santifm.org/santipada/2010/rebirth-and-the-in-between-state-in-early-buddhism/

Jadi hanya Pancakkhanda (five aggregates) yang ada, tanpa melibatkan suatu roh/jiwa, yang menyebabkan pengalaman OBE (atau OOBE). Misalnya, melihat tubuh sendiri merupakan manifestasi dari rupakkhanda (physical aggregate), dst.