Subtle body

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The subtle body in Indian mysticism, from a Yoga manuscript in Braj Bhasa language, 1899, now in the British Library.

A subtle body is one of a series of psycho-spiritual constituents of living beings, according to various esoteric, occult, and mystical teachings. Each subtle body corresponds to a subtle plane of existence, in a hierarchy or great chain of being that culminates in the physical form.

It is known in different spiritual traditions; "the most sacred body" (wujud al-aqdas) and "supracelestial body" (jism asli haqiqi) in Sufism, "the diamond body" in Taoism and Vajrayana, "the light body" or "rainbow body" in Tibetan Buddhism, "the body of bliss" in Kriya Yoga, and "the immortal body" (soma athanaton) in Hermeticism.[1] The various attributes of the subtle body are frequently described in terms of often obscure symbolism: Tantra features references to the sun and moon as well as various Indian rivers and deities, while Taoist alchemy speaks of cauldrons and cinnabar fields.

History of the term subtle body[edit]

The expression "subtile body" appears suddenly in English literature in about 1650, appears erratically until it ceased to be used by about 1840. At that time, the more common term "subtle body" comes into use. The latter expression gradually gains in currency through the ninteenth century, and begins a sharp increase in usage from about 1940 until the present time.[2] Further research is needed to clarify the actual authors who used the phrase, and what they meant by it. The word "subtle" meaning "sophisticated, not obvious," does not really translate any Sanskrit term directly. Sanskrit sūkṣma सूक्ष्म means "fine, thin." Sanskrit liṅga लिङ्ग means "sign, mark, characteristic." A history of these terminologies across several key languages remains very much a desideratum (2014).

Eastern Esotericism[edit]

Chart showing the circulation of Qi energy, Ming Dynasty

See also: Taoism

The Yogic, Tantric and other systems of India, the Buddhist psychology of Tibet, as well as Chinese (Taoist alchemy) and Japanese (Shingon) esoterism are examples of doctrines that describe a subtle physiology having a number of focal points (chakras, acupuncture points) connected by a series of channels (nadis, Acupuncture meridians) that convey breath (prana, vayu, ch'i, ki, lung).

These invisible channels and points are understood to determine the characteristics of the visible physical form. By understanding and mastering the subtlest levels of reality one gains mastery over the physical realm. Through practice of various breathing and visualisation exercises one is able to manipulate and direct the flow of vital force, to achieve superhuman (e.g. in martial arts) or miraculous powers ("siddhis") and attain higher states of consciousness, immortality, or liberation.

Hinduism[edit]

See also:

The subtle body (sūkṣma śarīra) in Vedantic philosophy is composed of three Kosas or "sheaths" (Pranamaya, Manomaya and Vignanamaya kosas are related to Subtle body, Annamaya is related to Gross body, Anandamaya is related to Causal body). The subtle body is the vehicle of consciousness with which one passes from life to life. The Liṅga Śarīra is the vehicle of consciousness in later Samkhya, Vedanta, and Yoga, and is propelled by past-life tendencies, or bhavas.[3] Linga can be translated as "characteristic mark" or "impermanence" and the term Sarira (Vedanta) as "form" or "mold".[4] Karana or "instrument" is a synonymous term. In the Classical Samkhya system of Isvarakrsna (ca. 4th century CE), the Lińga is the characteristic mark of the transmigrating entity. It consists of twenty-five tattvas from eternal consciousness down to the five organs of sense, five of activity (buddindriya or jñānendriya, and karmendriya respectively) and the five subtle elements that are the objects of sense (tanmatras) The Samkhyakarika says:

"The subtle body (linga), previously arisen, unconfined, constant, inclusive of the great one (mahat) etc , through the subtle elements, not having enjoyment, transmigrates, (because of) being endowed with bhavas ("conditions" or "dispositions")
As a picture (does) not (exist) without a support, or as a shadow (does) not (exist) without a post and so forth; so too the instrument (linga or karana) does not exist without that which is specific (i.e. a subtle body)."[5]

The idea was adopted by Vedanta and Yoga philosophy, and from there, in the 19th century, the terminology was adopted by the Theosophy of Madame Blavatsky. Subtility-The State Of Being Subtile To Will

Meher Baba's teachings[edit]

The spiritual teacher Meher Baba stated that the subtle body "is the vehicle of desires and vital forces,"[6] He held that the subtle body is one of three bodies with which the soul must cease to identify in order to realize God: "At the end of the Path, however, the soul frees itself from all sanskaras and desires connected with the gross, subtle and mental worlds; and it becomes possible for it to free itself from the illusion of being finite, which came into existence owing to its identification with the gross, subtle and mental bodies. At this stage the soul completely transcends the phenomenal world and becomes Self-conscious and Self-realised."[7]

Western esotericism[edit]

Theosophy[edit]

H. P. Blavatsky's Theosophical teaching represented the convergence of 19th century Western occultism, Eastern philosophy, religion, science, and mysticism. The Secret Doctrine, and The Key to Theosophy combined the Vedantic concept of five koshas with Western esoteric traditions (particularly Neoplatonism). She refers to three subtle bodies:

  • Linga Sharira - the Double or Astral body
  • Mayavi-rupa - the "Illusion-body."
  • Causal Body - the vehicle of the higher Mind.

The Linga Sharira is the invisible double of the human body, elsewhere referred to as the etheric body, doppelgänger or bioplasmic body and serves as a model or matrix of the physical body, which conforms to the shape, appearance and condition of his "double". The linga sarira can be separated or projected a limited distance from the body. When separated from the body it can be wounded by sharp objects. When it returns to the physical frame, the wound will be reflected in the physical counterpart, a phenomenon called "repercussion." At death, it is discarded together with the physical body and eventually disintegrates or decomposes.

The mayavi-rupa is dual in its functions, being: "...the vehicle both of thought and of the animal passions and desires, drawing at one and the same time from the lowest terrestrial manas (mind) and Kama, the element of desire." [8]

The higher part of this body, containing the spiritual elements gathered during life, merges after death entirely into the causal body; while the lower part, containing the animal elements, forms the Kama-rupa, the source of "spooks" or apparitions of the dead.

The Vehicles of the Soul according to the Theosophist Curuppumullage Jinarajadasa.

Theosophy was further systematized in the writings of C.W. Leadbeater and Annie Besant. For example, they divided Blavatsky's dual mayavi-rupa into two different bodies: the emotional and the mental bodies. They also redefined some terms. The Linga Sarira (sometimes called astral body by Blavatsky) was denominated by Annie Besant[9] as Etheric double. C.W. Leadbeater, regarding the emotional body as the seat of the kamic principle of Blavatsky's constitution, denominated it astral body. Therefore, the subtle bodies in a human being are:

Each "body" has its own aura and set of chakras, and corresponds to a particular plane of existence.

The Subtle body and the cosmic man, Nepal 1600s

Post Theosophists[edit]

The later Theosophical arrangement was taken up by Alice Bailey, and from there found its way (with variations) into the New Age worldview. It is also associated with the human aura observed through Kirlian photography and Kilner screens. The Anthroposophical view of the human being found in Rudolf Steiner's Anthroposophical teachings usually referred to only the Etheric and Astral Bodies. However, Steiner also used a threefold classification of body,soul,and spirit as well as a sevenfold and a ninefold description .

Max Heindel divided the subtle body into: Vital Body made of Ether, our instrument for specializing the vital energy of the sun, seen by clairvoyant vision to extend about an inch and a half outside the body; the Desire body, which is our emotional nature and pervades both the vital and dense bodies, seen by clairvoyant vision to extend about 16 inches outside our visible body, related to the Desire World; and the Mental body, which functions like a mirror, reflects the outer world and enables the Ego to transmit its commands as thought, word and action. The human being is seen as a threefold Spirit, possessing a Mind by which he governs the threefold Body that he transmutes into a threefold Soul. The Human Spirit aspect has emanated from itself the desire body to be transmuted into the Emotional Soul; the Life Spirit aspect has emanated from itself the vital body to be transmuted into the Intellectual Soul; the Divine Spirit aspect has emanated from itself the dense body to be transmuted into the Conscious Soul.

Samael Aun Weor wrote extensively on the subtle vehicles, organizing them in accordance with the kabbalistic Tree of Life. The common person only contains the lunar vehicles of emotion (astral body), thought (mental body), and will (causal body), concentrations of the collective animalistic intelligence, the evolution of the Essence through the mineral, plant and animal kingdoms. Becoming human means to have a soul, a Solar Astral Body, Solar Mental Body and Solar Causal Body. These bodies are constructed through a form of Tantra called White tantrism.[10]

Barbara Brennan's account of the subtle bodies in her books Hands of Light and Light Emerging refers to the subtle bodies as "layers" in the "Human Energy Field" or aura. Causality proceeds downwards: each of the layers has its own characteristics and can have its own expression of disease, requiring individual healing. As with the Adyar arrangement, each body or aura also has its own complement of chakras, which interrelate to those in the other layers.

Michal Levin describes the relationship between the energy bodies and the chakras in her book Meditation, Path to the Deepest Self.

Fourth Way[edit]

An interesting variant on the concept of subtle bodies is found in both Alchemical Taoism and the "Fourth Way" teachings of Gurdjieff and Ouspensky, where it is said that one can create a subtle body, and hence achieve post-mortem immortality, through spiritual or yogic exercises. The "soul" then is not something one is born with, but something that one has to develop through esoteric practice.

According to (Rosenthal, 1997) "In Gurdjieffes cosmology our nature is tripartite and is composed of the physical (planetry), emotional (astral) and mental (spiritual) bodies; in each person one of these three bodies ultimately achieves dominance." The Fourth way as taught by Gurdjieff and Ouspensky is a philosophy of developing the divine body which is gained when one has complete understanding and self perfection. The ultimate task of the fourth way teachings is to harmoniously develop the four bodies into a single way.[11]

Aleister Crowley and the Body of Light[edit]

The work of the Body of Light was part of English author and occultist Aleister Crowley's system of magick, saying in his Magick (Book 4) that it must be developed by rigid discipline, including rituals and the "assumption of god-forms", as well as by practice and experience.[12]

From Crowley's Magick Without Tears (Ch. 81):

One passes through the veil of the exterior world (which, as in Yoga, but in another sense, becomes "unreal" by comparison as one passes beyond) one creates a subtle body (instrument is a better term) called the body of Light; this one develops and controls; it gains new powers as one progresses, usually by means of what is called "initiation:" finally, one carries on almost one's whole life in this Body of Light, and achieves in its own way the mastery of the Universe.

See also[edit]

Traditions

Other topics

References[edit]

  1. ^ White.
  2. ^ Google N-Gram. "N-Gram Analysis, "subtile body, subtle body"". Retrieved 17 March 2014. 
  3. ^ Larson, Gerald. Classical Samkhya p.242
  4. ^ Purucker, Gottfried. The Occult Glossary
  5. ^ Samkhyakarika, transl. Gerald Larson, vv 60-81, Classical Samkhya p.268.
  6. ^ Baba, Meher (1967). Discourses. 2. San Francisco: Sufism Reoriented. p. 145. ISBN 978-1880619094.
  7. ^ Baba, Meher (1967). Discourses. 2. San Francisco: Sufism Reoriented. p. 144. ISBN 978-1880619094.
  8. ^ H. P. Blavatsky, Astral Bodies, or Doppelgangers Collected Writings X, pp. 217-220
  9. ^ Annie Besant, The Ancient Wisdom, 1898.
  10. ^ Samael Aun Weor. "Types of Spiritual Schools".  Note: The "ego" referred to by Samael Aun Weor is not used in the same context as it is used other esoteric schools.
  11. ^ Bernice Glatzer Rosenthal The occult in Russian and Soviet culture 1997, p. 361
  12. ^ Aleister Crowley Magick (Book 4), Samuel Weiser

Further reading[edit]

External links[edit]