Form
According to various esoteric, occult, and mystical teachings, living beings are constituted of a series of spiritual subtle bodies, each corresponding 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 as the resurrection body in Christianity, the supracelestial body in Sufism, the rainbow body in Tibetan Buddhism, and the immortal body in Hermeticism. The various attributes of the subtle body are frequently described in terms of 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.
Clairvoyants say that they can see the subtle bodies as an aura. The practice of astral projection, as described in various literature, is supposed to involve the separation of the subtle body from the physical. The theosophical movement was important in spreading such ideas throughout the West in the late nineteenth century. The existence of subtle bodies is unconfirmed by the scientific community.
H. P. Blavatsky’s Theosophical teachings combined the Vedantic concept of five koshas with Western esoteric traditions, particularly Neoplatonism. She refers to a number of subtle bodies or vehicles of consciousness as Linga Sharira the astral body, Kama rupa the desire form, Manas the mind, and Buddhi the vehicle of the spirit.
The Linga Sarira is the eidolon of the Greeks, separated from the physical plane by a formless center. It is the invisible double of the human body elsewhere referred to as the etheric body, etheric double or bioplasmic body and serves as a model or matrix of the physical body, which conforms to the shape, appearance and condition of this double.
It 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. In contrast, the Mayavi-Rupa, is an illusory body. Apparitions of the dead are often projections of the Mayavi-Rupa.
Theosophy was further systematised in the writings of C.W. Leadbeater and Annie Besant, who established the Adyar School of Theosophy. They described seven bodies, but they divided Blavatsky’s higher and lower astral and Manas into two bodies each. Each body has its own aura and set of chakras, and corresponds to a particular plane of existence. Annie Besant wrote that the Linga Sarira corresponds to the Etheric Double, contrary to earlier theosophical teachings. The Linga Sarira is considered the vehicle of prana.
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 and acupuncture points connected by a series of channels and meridians that convey life force.
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 or miraculous powers and attain higher states of consciousness, immortality, or liberation.


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