Subtle body


A subtle body is a "quasi material" aspect of the human body, being neither solely physical nor solely spiritual, according to various esoteric, occult, and mystical teachings. The subtle body is important in the Taoism of China and Indian religions such as Hinduism, Buddhism, and Jainism, mainly in the branches that focus on tantra and yoga, where it is known as the Sūkṣma-śarīra.
Subtle body concepts and practices can be identified as early as 2nd century BCE in Taoist texts found in the Mawangdui tombs. It was "evidently present" in Indian thought as early as the 4th to 1st century BCE when the Taittiriya Upanishad described the Panchakoshas, a series of five interpenetrating sheaths of the body. A fully formed subtle body theory did not develop in India until the tantric movement that affected all its religions in the Middle Ages. In Indo-Tibetan Buddhism, the correlation of the subtle body to the physical body is viewed differently according to school, lineage and scholar, but for completion stage in yoga, it is visualised within the body. The subtle body consists of focal points, often called chakras, connected by channels, often called nadis, that convey subtle breath, often called prana. Through breathing and other exercises, a practitioner may direct the subtle breath to achieve supernormal powers, immortality, or liberation.
Subtle body in the Western tradition is called the body of light. The concept derives from the philosophy of Plato: the word 'astral' means 'of the stars'; thus the astral plane consists of the Seven Heavens of the classical planets. Neoplatonists Porphyry and Proclus elaborated on Plato's description of the starry nature of the human psyche. Throughout the Renaissance, philosophers and alchemists, healers including Paracelsus and his students, and natural scientists such as John Dee, continued to discuss the nature of the astral world intermediate between earth and the divine. The concept of the astral body or body of light was adopted by 19th and 20th-century ceremonial magicians.
The Theosophy movement was the first to translate the Sanskrit term as 'subtle body', although their use of the term is quite different from Indic usage as they synthesize Western and Eastern traditions. This makes the term problematic for modern scholars, especially as the Theosophist view often influences New Age and holistic medicine perspectives. Western scientists have started to explore the subtle body concept in research on meditation.

Asian religions

The Yogic, Tantric and other systems of Hinduism, Vajrayana Buddhism, as well as Chinese Taoist alchemy contain theories of subtle physiology with focal points connected by a series of channels that convey subtle breath. 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 breathing and other exercises, the practitioner aims to manipulate and direct the flow of subtle breath, to achieve supernormal powers and attain higher states of consciousness, immortality, or liberation.

Hinduism

Early

Early concepts of the subtle body appeared in the Upanishads, including the Brhadaranyaka Upanishad and the Katha Upanishad. The Taittiriya Upanishad describes the theory of five koshas or sheaths, though these are not to be thought of as concentric layers, but interpenetrating at successive levels of subtlety:
  • The anna-maya,
  • The prana-maya,
  • The mano-maya,
  • The vijñana-maya
  • The ananda-maya.
Subtle internal anatomy included a central channel. Later Vedic texts called samhitas and brahmanas contain a theory of five "winds" or "breaths" :
  • Prāṇa, associated with inhalation
  • Uḍāna, associated with exhalation
  • Vyāna, associated with distribution of breath within the body
  • Samāna, associated with digestion
  • Apāna, associated with excretion of waste

    Later

A millennium later, these concepts were adapted and refined by various spiritual traditions. The similar concept of the is seen as the vehicle of consciousness in later Samkhya, Vedanta, and Yoga, and is propelled by past-life tendencies, or bhavas. Linga can be translated as "characteristic mark" or "impermanence" and the Vedanta term sarira as "form" or "mould". Karana or "instrument" is a synonymous term. In the Classical Samkhya system of Isvarakrsna, 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 and the five subtle elements that are the objects of sense The Samkhyakarika says:
The classical Vedanta tradition developed the theory of the five bodies into the theory of the koshas "sheaths" or "coverings" which surround and obscure the self. In classical Vedanta these are seen as obstacles to realization and traditions like Shankara's Advaita Vedanta had little interest in working with the subtle body.

Tantra

In Tantra traditions meanwhile, the subtle body was seen in a more positive light, offering potential for yogic practices which could lead to liberation. Tantric traditions contain the most complex theories of the subtle body, with sophisticated descriptions of energy nadis and chakras, points of focus where nadis meet.
The main channels, shared by both Hindu and Buddhist systems, but visualised entirely differently, are the central, left and right. Further subsidiary channels are said to radiate outwards from the chakras, where the main channels meet.
Chakra systems vary with the tantra; the Netra Tantra describes six chakras, the Kaulajñana-nirnaya describes eight, and the Kubjikamata Tantra describes seven.
In the Dzogchen tradition of Tibetan Buddhism, the subtle body takes a different form. More specifically, the tradition points to four areas of particularly concentration of bodily energy – viz. the heart, where the enlightened energy resides; the "luminous channels", through which the energy flows; the skull, where it spreads before finally being released through the fourth hot-spot, namely the eyes. Flavio Geisshuesler, who has studied the functioning of the Dzogchen subtle body in the context of the practice of sky-gazing, argues that many of the specific motifs that appear in the tradition's conception of the body are of pre-Buddhist origin. More specifically, he notes that the Dzogchen body's motifs of "deer-hearts, silk-channels, buffalo-horns, or far-reaching lassos reproduce the terminology of the hunting of animalistic vitality as if internalizing the quest for precious substances."

Modern

The modern Indian spiritual teacher Meher Baba stated that the subtle body "is the vehicle of desires and vital forces". He held that the subtle body is one of three bodies with which the soul must cease to identify with in order to realize God.

Buddhism

In Buddhist Tantra, the subtle body is termed the "innate body" or the "uncommon means body", or, rendered in Tibetan as traway-lu. The subtle body is sometimes known as, the “body made of mind” and is the means for synchronising the body and the mind, particularly during meditation.
The subtle body consists of thousands of subtle energy channels, which are conduits for energies or "winds" and converge at chakras. According to Dagsay Tulku Rinpoche, there are three main channels, central, left and right, which run from the point between the eyebrows up to the crown chakra, and down through all seven chakras to a point two inches below the navel.
Lati Rinbochay describes the subtle body as consisting of 72,000 channels, various winds and a white and a red drop whilst a further very subtle body is a wind abiding in a drop at the centre of the heart chakra. The central channel is then described as being squeezed by two channels that encircle it at each chakra and thrice at the heart chakra, ensuring the winds do not move upward or downward until death.
Buddhist tantras generally describe four or five chakras in the shape of a lotus with varying petals. For example, the Hevajra Tantra states:
In the Center of Creation a sixty-four petal lotus. In the Center of Essential Nature an eight petal lotus. In the Center of Enjoyment a sixteen petal lotus. In the Center of Great Bliss a thirty-two petal lotus.

In contrast, the historically later Kalachakra tantra describes six chakras.
In Vajrayana Buddhism, liberation is achieved through subtle body processes during Completion Stage practices such as the Six Yogas of Naropa.

Other traditions

Other spiritual traditions teach about a mystical or divine body, such as "the most sacred body" and "true and genuine body" in Sufism, the meridian system in Chinese religion, and "the immortal body" in Hermeticism.

Western esoteric tradition

The body of light is elaborated on according to various Western esoteric, occult, and mystical teachings. Other terms used for this body include body of glory, spirit-body, radiant body, luciform body, augoeides, astroeides, and celestial body.
The concept derives from the philosophy of Plato: the word 'astral' means 'of the stars'; thus the astral plane consists of the Seven Heavens of the classical planets. The idea is rooted in common worldwide religious accounts of the afterlife in which the soul's journey or "ascent" is described in such terms as "an ecstatic, mystical or out-of body experience, wherein the spiritual traveller leaves the physical body and travels in their body of light into 'higher' realms."
Neoplatonists Porphyry and Proclus elaborated on Plato's description of the starry nature of the human psyche. Throughout the Renaissance, philosophers and alchemists, healers including Paracelsus and his students, and natural scientists such as John Dee, continued to discuss the nature of the astral world intermediate between earth and the divine. The concept of the astral body or body of light was adopted by 19th-century ceremonial magician Éliphas Lévi, Florence Farr and the magicians of the Hermetic Order of the Golden Dawn, including Aleister Crowley.