Showing posts with label subtle body. Show all posts
Showing posts with label subtle body. Show all posts

Friday, 9 May 2014

Transformation

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Tantra and the elements
The subtle body, showing the five elements and the chakras - image from Yoga News



Metaphysics on its own is meaningless without Transformation. Gnosis provides insight into the nature of Reality, and empathic sentientism into the value of all sentient beings, but these things on their own can not bring about change in the world. There has to be the element of will, and that, when rightly applied, means what I might call (to coin a neologism) theovertive (turning to the Divine) transformation. The ultimate goal of transformation is the divinization and perfection of the universe, what Sri Aurobindo calls Supramentalization.



There are a number of dimensions or parameters of transformation:
Dimensions of Transformation -
The quantitative dimension or field of transformation: is it individual only, limited to a small group, or embraces the whole world, or even the cosmos?

Types of Transformation -
These describe the types or aspects of the being that are transformed, and also those aspects that do the transforming. Because each aspect develops at different rates, there are also separate lines of development or aspects of the being that are transformed. Does transformation begin with the body alnoe, or emotions and feeling, or mental consciousness, or all three together? Does it extends to or from the higher aspects of the being - the Immanent and Transcendent Divine, or the lower, the Subconscious and Intraphysical? The old yogas ignored the lower in favour of the higher; Integral Yoga is unique in bringing the higher down to transform and transmute the lower:

Intersubjective Transformation -
What is the Orientation of the consciousness and being? Is it limited and narcisistic, or limitless with empathic identification with all sentient beings? Here there are progressive stages from adverse selfishness to universal empathy. They can be listed as follows:

Stages of Transformation -
The following are progressive stages of Transformation. They represent the conversion or dissolution of lower states in higher spiritual Light, Love, Power and Harmony. At the stage of Higher Divinisation (Supramentalisation), the entire Earth is transformed, entropy reversed, and the entire Cosmos redeemed.








Dimensions of Change
EvolutionTransformationTransmutation/Metamorphosis


Friday, 25 October 2013

The Etheric Body

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The Holy Grail, illustration by Arthur Rackham, 1917. Pre-Raphaelite art at this time often represented contemporary interest in the "spirit body", "aura" or "body of light".
The etheric body, ether-body, æther body, a name given by neo-Theosophy to a vital body or subtle body propounded in esoteric philosophies as the first or lowest layer in the "human energy field" or aura.[1] It is said to be in immediate contact with the physical body, to sustain it and connect it with "higher" bodies.
The English term "etheric" in this context seems to derive from the Theosophical writings of Madame Blavatsky, but its use was formalised by C.W. Leadbeater[2] and Annie Besant[3] due to the elimination of Hindu terminology from the system of seven planes and bodies. (Adyar School of Theosophy).
The term gained some general popularity after the 1914-18 war, Dr.Walter John Kilner having adopted it for a layer of the "human atmosphere" which, as he claimed in a popular book, could be rendered visible to the naked eye by means of certain exercises.[4]
The classical element Aether of Platonic and Aristotlean physics continued in Victorian scientific proposals of a Luminiferous ether as well as the cognate chemical substance ether. According to Theosophists and Alice Bailey the etheric body inhabits an etheric plane which corresponds to the four higher subplanes of the physical plane. The intended reference is therefore to some extremely rarefied matter, analogous in usage to the word "spirit" (originally "breath"). In selecting it as the term for a clearly defined concept in an Indian-derived metaphysical system, the Theosophists aligned it with ideas such as the prana-maya-kosha (sheath made of prana, subtle breath or life-force) of Vedantic thought.
In popular use it is often confounded with the related concept of the astral body as for example in the term astral projection - the early Theosophists had called it the "astral double". Others prefer to speak of the "lower and higher astral".

Accounts[edit]

Planes of existence
Gross and subtle bodies
Theosophy
Rosicrucian
The 7 Worlds & the 7 Cosmic Planes
The Seven-fold constitution of Man
The Ten-fold constitution of Man
Thelema
Body of light | Thelemic mysticism
Hermeticism
Hermeticism|Cosmogony
Surat Shabda Yoga
Cosmology
Jainism
Jain cosmology
Sufism
Sufi cosmology
Hinduism
Talas/Lokas - Tattvas, Kosas, Upadhis
Buddhism
Buddhist cosmology
Gnosticism
Seven earths
Kabbalah
Atziluth -> Beri'ah -> Yetzirah -> Assiah
Sephirot
Fourth Way
Ray of Creation
The Laws
Three Centers and Five Centers
Linga sarira is a Sanskrit term for the invisible double of the human body, the etheric body or etheric double (or astral body in some Theosophical concepts). It is one of the seven principles of the human being, according to Theosophical philosophy.
Rudolf Steiner, the founder of Anthroposophy, often referred to the etheric body (Ätherleib or "Life Body") in association with the etheric formative forces and the evolution of man and the cosmos.[5] According to him, it can be perceived by a person gifted with clairvoyance as being of "peach-blossom color".
Steiner considered the etheric reality or life principle as quite distinct from the physical material reality, being intermediate between the physical world and the astral or soul world. The etheric body can be characterised as the life force also present in the plant kingdom. It maintains the physical body's form until death. At that time, it separates from the physical body and the physical reverts to natural disintegration.
According to Max Heindel's Rosicrucian writings,[6] the etheric body, composed of four ethers, is called the "Vital Body" since the ether is the way of ingress for vital force from the Sun and the field of agencies in nature which promote such vital activities as assimilation, growth, and propagation. It is an exact counterpart of our physical body, molecule for molecule, and organ for organ, but it is of the opposite polarity. It is slightly larger, extending about one and one-half inches beyond the periphery of the physical body.
Samael Aun Weor teaches that the vital body is the tetra-dimensional part of the physical body and the foundation of organic life.[7][8] He states that in the second Initiation of Fire, which is reached through working with sexual magic with a spouse, the Kundalini rises in the vital body. Then the initiate learns how to separate the two superior ethers from the others in order for them to serve as a vehicle to travel out of the physical body.[9]
On the Tree of Life of the Kabbalah, the vital body is often related to the sephirah Yesod.[10]
Some clairvoyants and occultists have produced drawings and paintings that record their perceptions of the etheric body; see Leadbeater's Man Visible and Invisible for one example. The images produced by Kirlian photography bear obvious resemblances to these graphics, showing a spiky-looking energy field extending a few inches around the human body (as well as other biological specimens, like leaves, and objects like coins). The fact that Kirlian photography can capture the acupuncture points of the body links the technology with concepts of prana, qi, bioplasma, and related ideas and theories. For some believers in the etheric body, Kirlian photography provides important supporting evidence—though skeptics are generally not swayed.

Beings that possess only etheric bodies[edit]

In the teachings of Theosophy, Devas are regarded as living either in the atmospheres of the planets of the solar system (Planetary Angels) or inside the Sun (Solar Angels) (presumably other planetary systems and stars have their own angels) and they help to guide the operation of the processes of nature such as the process of evolution and the growth of plants; their appearance is reputedly like colored flames about the size of a human being. It is believed by Theosophists that devas can be observed when the third eye is activated. Some (but not most) devas originally incarnated as human beings.[11]
It is believed by Theosophists that nature spirits, elementals (gnomes, ondines, sylphs, and salamanders), and fairies can be also be observed when the third eye is activated.[12] It is maintained by Theosophists that these less evolutionarily developed beings have never been previously incarnated as human beings; they are regarded as on a separate line of spiritual evolution called the “deva evolution”; eventually, as their souls advance as they reincarnate, it is believed they will incarnate as devas.[13]
It is asserted by Theosophists that all of the above mentioned beings possess etheric bodies (but no physical bodies) that are composed of etheric matter, a type of matter finer and more pure that is composed of smaller particles than ordinary physical plane matter.[14] (See the book Occult Chemistry by C.W. Leadbeater)

See also[edit]

References[edit]

  1. Jump up ^ Brennan, Barbara, Hands of Light : A Guide to Healing Through the Human Energy Field (Etheric body), Bantam Books, 1987
  2. Jump up ^ Leadbeater, C. W., Man, Visible and Invisible, 1902
  3. Jump up ^ Besant, Annie, Man and His Bodies, 1911
  4. Jump up ^ Kilner, Walter J., The Human Atmosphere, or the Aura Made Visible by the aid of Chemical Screens, 1911, reprinted as "The Human Aura" by Citadel Press, NY, 1965, ISBN 0-8065-0545-1. The Aura, by Walter J. Kilner. Introd. by Sibyl Ferguson. New York, S. Weiser, 1973.
  5. Jump up ^ Steiner, Rudolf, Occult science – An Outline. Trans. George and Mary Adams. London: Rudolf Steiner Press, 1909, 1969
  6. Jump up ^ Heindel, Max, The Rosicrucian Mysteries (Chapter IV, The Constitution of Man: Vital Body - Desire Body - Mind), 1911, ISBN 0-911274-86-3
  7. Jump up ^ Samael Aun Weor, The Pistis Sophia Unveiled, Thelema Press, (1983) 2005
  8. Jump up ^ Samael Aun Weor, "Death", The Book of the Dead, 1966
  9. Jump up ^ Samael Aun Weor, The Three Mountains, Thelema Press, (1972) 2003
  10. Jump up ^ Samael Aun Weor, The Initiatic Path in the Arcana of Tarot and Kabbalah, Thelema Press, (1978) 2007
  11. Jump up ^ Hodson, Geoffrey, Kingdom of the Gods ISBN 0-7661-8134-0 – Has color pictures of what Devas supposedly look like when observed by the third eye – their appearance is reputedly like colored flames about the size of a human being. Paintings of some of the devas claimed to have been seen by Hodson from his book "Kingdom of the Gods":
  12. Jump up ^ Eskild Tjalve’s paintings of devas, nature spirits, elementals and fairies:
  13. Jump up ^ Powell, A.E. The Solar System London:1930 The Theosophical Publishing House (A Complete Outline of the Theosophical Scheme of Evolution) See "Lifewave" chart (refer to index)
  14. Jump up ^ Powell, A.E. The Solar System London:1930 The Theosophical Publishing House (A Complete Outline of the Theosophical Scheme of Evolution) See "Lifewave" chart (refer to index)

Further reading[edit]

  • Kambhampati, Parvathi Kumar. The Etheric Body (First Edition ed.). Visakhapatnam: Dhanishta. .
  • Powell, Arthur E. The Etheric Double

Causal Body

From Wikipedia, the free encyclopedia

Jump to: navigation, search
Planes of existence
Gross and subtle bodies
Theosophy
Rosicrucian
The 7 Worlds & the 7 Cosmic Planes
The Seven-fold constitution of Man
The Ten-fold constitution of Man
Thelema
Body of light | Thelemic mysticism
Hermeticism
Hermeticism|Cosmogony
Surat Shabda Yoga
Cosmology
Jainism
Jain cosmology
Sufism
Sufi cosmology
Hinduism
Talas/Lokas - Tattvas, Kosas, Upadhis
Buddhism
Buddhist cosmology
Gnosticism
Seven earths
Kabbalah
Atziluth -> Beri'ah -> Yetzirah -> Assiah
Sephirot
Fourth Way
Ray of Creation
The Laws
Three Centers and Five Centers
The Causal body - originally Karana-Sarira - is a Yogic and Vedantic concept that was adopted and modified by Theosophy and from the latter made its way into the general New Age movement and contemporary western esotericism. It generally refers to the highest or innermost subtle body that veils the true soul.

Hinduism[edit]

The Mandukya Upanishad refers to the Self having four "feet" or states of consciousness. These are: waking, dreaming, dreamless sleep, and the transcendent (Turiya). Each of these is associated with both an individual state of consciousness and a cosmic state. Dreamless sleep corresponds to prajna. In Advaita Vedanta, this is associated with the Anandamaya kosha or "sheath" (kosha) made of bliss, and with the causal principle or causal body (karana sarira).

Theosophy[edit]

In Blavatsky's synthesis of eastern philosophy with western esotericism, the union of the higher Manas with the Buddhi (i.e. the essential nature of the fifth, along with the sixth, of the seven principles) is referred to as the Causal Body (Blavatsky, Key to Theosophy, pp. 121, 174). This higher principle is contrasted with the lower, the Kama-Manas, which is the seat of lower passions. In the Theosophy of Annie Besant and C. W. Leadbeater, the "Causal Body" refers not to the "Buddhi-Manas" but to Blavatsky's "Higher Manas" alone. This is also referred to as the "Higher Mental", "Abstract Mind" (as opposed to Lower Mental or "Concrete Mind"), or "Causal Body". It is considered the highest subtle body, beyond even the mental body. As with all the vehicles of consciousness, the Causal Body is associated with an objective or cosmic plane, in this case the Causal plane. A detailed definition of the Causal Body, is provided by A. E. Powell, who has brought together information in the works of Besant and Leadbeater in a series of books on each of the subtle bodies.

Samael Aun Weor[edit]

In the tradition of Samael Aun Weor it is taught that most people have only incarnated a fraction of the causal body or human soul. This fraction is known as the Essence or the Buddhata, which in humanity is bottled up in the psychological aggregates that constitute the ego. Samael Aun Weor states:
Thus, the various aggregates that are within ourselves represent different volitional impulses. There are, therefore, several wills within our psyche which fight against each other. The intellectual animal doesn’t have any autonomous, independent and unitotal will. There is no unity in the intellectual animal’s willpower. But when a man has created his Body of Conscious Will [causal body], he has individual willpower he can work with in the whole universe.[1]
The way to create the causal body is by working in the "Forge of Cyclops", that is, sexual alchemy between husband and wife.

See also[edit]

References[edit]

  • H. P. Blavatsky, Key to Theosophy
  • Arthur E. Powell The Causal Body and the Ego online part 1, Part 2
  • Samael Aun Weor, The Initiatic Path in the Arcana of Tarot and Kabbalah, Thelema Press, (1978) 2007.

Notes[edit]

  1. Jump up ^ Samael Aun Weor. "Man and the Universe That Surrounds Him". Retrieved 2007-03-25. 

External links[edit]

"Scientific Mysticism" of Michael Whiteman

  The previous post gave reference to the book below by an academic. It is similiar but not identical to the ideas of my paradigm known as ...