Here's a quote from the same book which was posted on another forum that puts it more into context:
John Reynolds, Golden Letters, 149-150 wrote:
Whatever may arise, appearing as external phenomena to the individual, is merely one's own internal state of existence manifesting externally (cir snang rang yin), that is to say, it is merely the potentiality or creative energy of Awareness (rig-pa'i rtsal) becoming visible to the individual. Apart from this organized system of phenomena, nothing exists in reality (ma yin-pa'i chos lugs). It is merely the projection of one's potentiality of Awareness (rig-pa'i rtsal), and one will find, after exhaustive investigation, nothing solid, substantial, or real in it. There are no noumena, things-in-themsleves, that are real or exist inherently, lying somewhere behind the visible facade of phenomena. These phenomena spontaneously manifest in empty space like a cinema projection or a hologram. The manifestation of phenomena is a projection of energy (rtsal) of the mind, a phantom show projected into space; but the vast expanse of space (klong) is, in itself, empty and unlimited. The manifestation of phenomena is like the sunlight reflected through aclear crystal which then appears as rainbows on the walls of the room. Nevertheless, the mind (yid) does possess the inherent capacity to organize and structure these photic and sensory experiences, and so the text spekas of an organzied system of phenomena (chos lugs); but this structure, although one erroneously mistakes it for an objective reality, in fact has no inherent existence. It is not something independent of mind, but on the other hand, neither is it just made up of mind in the sense of a solipsistic fantasy. Rather, there is a distinct process at work here involving secondary causes and conditions on the side of the ignorance. Only on the side of enlightenment is intrinsic freedom realized.
The Clear Light of the Dharmakaya has abided in the heart of the individual from the very beginning. The heart (tsit ta) may be compared to a magic lantern, an early type of cinema projector. All possible images exist potnetially in the primordial light of intrinsic Awareness. Then the light, as the energy of Awareness, is channelled through the Kati nerve to the eyes; the latter serve as the twin lenses of the projector, and the images are projected out into space as holograms or three-dimensional images. These images in their nature are ultimately empty and insubstantial, but they possess, at the relative level, a kind of apparitional, almost magical, reality (rdzu-'phrul), much in the same fashion as a mirage in the desert or a conjurer's trick in a stage show. The apparition looks and seems real, but it is not. We are not speaking of 'mind-only' (sems-tsam) here, the doctrine of Chittamatra, but of the activity and capacity of energy (rtsal). These images or appearances projected into space are not mind, but manifestations of mind (sems kyi snang-ba). Yet these mannifestations are not independent of mind. If the mind and the senses have been purified, then the individual will perceive the world with pure vision (dag snang); one will perceive it as the pure dimension of the mandala. But if the mind, one's internal awareness, is still covered with layers of obscuration, these obscurations will distort one's vision and one will perceive the world with impure karmic vision (ma dag las snang); one will perceive the world as an ordinary ignorant sentient being does, a being who lives within the dimensions of the six destinies of rebirth
John Reynolds, Golden Letters, 143 wrote:
The way in which external appearances arise or manifest themselves (snang 'char tshul) to the consciousness of the individual is everywhere (cir yang) uninterrupted, unceasing and unobstructed. Appearances (snang-ba), that is, whatever arises externally to our senses, are said to be diverse, whereas Rigpa is singular and unique.... Appearances represent the play of the creative energy or inexhaustible potentiality of Awareness (rig-pa't rtsal). They are not 'mind', as in the Chittamatrin view (sems tsam, 'mind only'), but rather they are manifestations of mind (sems kyi snang-ba), something constructed by mind out of the raw material of sense data.