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 (Sanskrit: सूक्ष्म शरीर). 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 (chakras, acupuncture points) connected by a series of channels (nadis, meridians) that convey subtle 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 breathing and other exercises, the practitioner aims to manipulate and direct the flow of subtle breath, to achieve supernormal powers (siddhis) and attain higher states of consciousness, immortality, or liberation.
Hinduism
Early Early concepts of the subtle body (Sanskrit: sūkṣma śarīra) 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 as interpenetrating levels of increasing subtlety:
The anna-maya ("food body", physical body, the grossest level), The prana-maya (body made of vital breath or prana), The mano-maya (body made of mind), The vijñana-maya (body made of consciousness) The ananda-maya (bliss body, the subtlest level). Subtle internal anatomy included a central channel (nadi). Later Vedic texts called samhitas and brahmanas contain a theory of five "winds" or "breaths" (vayus, pranas):
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 Liṅga Śarīra 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 (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). The classical Vedanta tradition reworked the Taittiriya Upanishad's five-body scheme as a theory of five koshas ("sheaths" or "coverings") which surround and obscure the self (atman). In classical Vedanta, these are seen as obstacles to realization. Shankara's Advaita Vedanta recognized subtle forms of embodiment, but had little interest in working with the subtle body.
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