Part of a series on |
Planes of existence |
---|
Theosophy |
Rosicrucian |
Thelema |
Hermeticism |
Surat Shabda Yoga |
Jainism |
Sufism |
Hinduism |
Buddhism |
Gnosticism |
Kabbalah |
Fourth Way |
Subtle bodies |
In fiction |
The astral body is a subtle body posited by many philosophers, intermediate between the intelligent soul and the mental body, composed of a subtle material. [1] In many recensions the concept ultimately derives from the philosophy of Plato though the same or similar ideas have existed all over the world well before Plato's time: it is related to an astral plane, which consists of the planetary heavens of astrology. The term was adopted by nineteenth-century Theosophists and neo-Rosicrucians.
The idea is rooted in common worldwide religious accounts of the afterlife [2] 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 his/her subtle body (or dreambody or astral body) into 'higher' realms". [3] Hence "the "many kinds of 'heavens', 'hells', and purgatorial existences believed in by followers of innumerable religions" may also be understood as astral phenomena, as may the various "phenomena of the séance room". [4] The phenomenon of apparitional experience is therefore related, as is made explicit in Cicero's Dream of Scipio .
The astral body is sometimes said to be visible as an aura of swirling colours. [5] It is widely linked today with out-of-body experiences or astral projection. Where this refers to a supposed movement around the real world, as in Muldoon and Carrington's book The Projection of the Astral Body, it conforms to Madame Blavatsky's usage of the term. Elsewhere, this latter is termed "etheric", while "astral" denotes an experience of dream-symbols, archetypes, memories, spiritual beings and visionary landscapes.
Neoplatonists agreed with Plato as to the immortality of the rational soul but disagreed as to whether man's "irrational soul" was immortal and celestial ("starry", hence astral) or whether it remained on earth and dissolved after death. The late Neoplatonist Proclus, who is credited the first to speak of subtle "planes", posited two subtle bodies or "carriers" (okhema) intermediate between the rational soul and the physical body. These were; 1) the astral vehicle which was the immortal vehicle of the Soul and 2) the spiritual (pneuma) vehicle, aligned with the vital breath, which he considered mortal. [6]
The word "astral" means "of the stars", thus the astral plane, consisting of the celestial spheres, is held to be an astrological phenomenon: "The whole of the astral portion of our earth and of the physical planets, together with the purely astral planets of our System, make up collectively the astral body of the Solar Logos". There are "seven types of astral matter" by means of which "psychic changes occur periodically". [7]
Such ideas greatly influenced medieval religious thought and are visible in the Renaissance medicine of Paracelsus and Servetus. In the romantic era, alongside the discovery of electromagnetism and the nervous system, there came a new interest in the spirit world. Franz Anton Mesmer spoke of the stars, animal magnetism and magnetic fluids. In 1801, the English occultist Francis Barrett wrote of a herb's "excellent astral and magnetic powers" – for herbalists had categorised herbs according to their supposed correspondence with the seven planetary influences.
In the mid-nineteenth century the French occultist Eliphas Levi wrote much of "the astral light", a factor he considered of key importance to magic, alongside the power of will and the doctrine of correspondences. He considered the astral light the medium of all light, energy and movement, describing it in terms that recall both Mesmer and the luminiferous ether. [8]
Levi's idea of the astral was to have much influence in the English-speaking world through the teachings of The Golden Dawn, but it was also taken up by Helena Blavatsky and discussed in the key work of Theosophy, The Secret Doctrine . Levi seems to have been regarded by later Theosophists as the immediate source from which the term was adopted into their sevenfold schema of planes and bodies, though there was slight confusion as to the term's proper use.
Blavatsky frequently used the term "astral body" in connection with the Indian linga sharira which is one of the seven principles of human life. However, she said that "there are various astral bodies". [9] For example, she talked of one as being constituted by "the lower manas and volition, kama" [10] According to the Theosophical founder William Q. Judge "There are many names for the Astral Body. Here are a few: Linga Sarira, Sanskrit, meaning design body, and the best one of all; ethereal double; phantom; wraith; apparition; doppelgänger; personal man; perispirit; irrational soul; animal soul; Bhuta; elementary; spook; devil; demon. Some of these apply only to the astral body when devoid of the corpus after death." [11]
C.W. Leadbeater and Annie Besant (Theosophical Society Adyar), equated it with Blavatsky's Kama (desire) principle and called it the Emotional body. Astral body, desire body, and emotional body became synonymous, and this identification is found in later Theosophically inspired thought. The astral body in later Theosophy is "the vehicle of feelings and emotions" through which "it is possible...to experience all varieties of desire". We have a "life in the astral body, whilst the physical body is wrapped in slumber". So the astral body "provides a simple explanation of the mechanism of many phenomena revealed by modern psycho-analysis". [12] To this extent, then, the "astral body" is a reification of the dream-world self.
According to Max Heindel's Rosicrucian writings, the Desire body is made of desire stuff, from which human beings form feelings and emotions. It is said to appear to spiritual sight as an ovoid cloud extending from sixteen to twenty inches beyond the physical body. It has a number of whirling vortices (chakras) and from the main vortex, in the region of the liver, there is a constant flow which radiates and returns. [13] The desire body exhibits colors that vary in every person according to his or her temperament and mood.[ citation needed ]
However, the astral body (or "Soul body") must be evolved by means of the work of transmutation and will eventually be evolved by humanity as a whole. According to Heindel, the term "astral body" was employed by the mediaeval Alchemists because of the ability it conferred to traverse the "starry" regions.[ citation needed ] The "Astral body" is regarded as the "Philosopher's Stone" or "Living Stone" of the alchemist, the "Wedding Garment" of the Gospel of Matthew [14] and the "Soul body" that Paul mentions in the First Epistle to the Corinthians [15] [ non-primary source needed ]
Many other popular accounts of post-Theosophical ideas appeared in the late 20th century. Barbara Brennan's Hands of Light distinguishes between the emotional body and the astral body. She sees these as two distinct layers in the seven-layered "Human Energy Field". The emotional body pertains to the physical universe, the astral body to the astral world. The Mother sometimes referred to the astral body and experiences on the astral plane. The Indian master Osho occasionally made use of a modified Theosophical terminology.[ citation needed ]
According to Samael Aun Weor, who popularised Theosophical thought in Latin America, the astral body is the part of human soul related to emotions, represented by the sephirah Hod in the kabbalistic Tree of Life. However the common person only has a kamarupa, body of desire or "lunar astral body," a body related to animal emotions, passions and desires, while the true human emotional vehicle is the solar astral body, which can be crystallised through Tantric sex. The solar astral body is the first mediator between the Cosmic Christ, Chokmah, and the individual human soul. [16]
"What is called the 'body-Kesdjan', or, as they themselves later began to name this being-part of theirs—of which, by the way, contemporary beings know only by hearsay—the 'Astral-body'." [17] "At first on the planet itself the 'second-being-body,' i.e., the body-Kesdjan, together with the 'third-being-body' separate themselves from the 'fundamental-planetary-body' and, leaving this planetary body on the planet, rise both together to that sphere where those cosmic substances— from the localizations of which the body-Kesdjan of a being arises—have their place of concentration. “And only there, at the end of a certain time, does the principal and final sacred Rascooarno occur to this two-natured arising, after which such a 'higher being-part' indeed becomes an independent individual with its own individual Reason." [18] According to Gurdjieff it is an independent arising which is intermediate between the physical body and the Soul.
Gurdjieff refers to the astral body as the "body Kesdjan" or "vessel of the soul": it is of the sun and all planets, just as the physical body is of the earth. While it is not developed one is a "human being only in quotation marks", who cannot be considered in any meaningful sense to have a soul and who will "die like a dog". [19]
Donovan Rawcliffe, who noted there is no scientific evidence for an astral body, has written that "delusions and hallucinations due to acenesthesia or hysteria have undoubtedly helped to perpetuate the myth of the astral body." [20]
The third eye is an invisible eye, usually depicted as located on the forehead, supposed to provide perception beyond ordinary sight. In Hinduism, the third eye refers to the ajna chakra. In both Hinduism and Buddhism, the third eye is said to be located around the middle of the forehead, slightly above the junction of the eyebrows, representing the enlightenment one achieves through meditation.
Astral projection is a term used in esotericism to describe an unintentional out-of-body experience (OBE) that assumes the existence of a subtle body, known as the astral body or body of light, through which consciousness can function separately from the physical body and travel throughout the astral plane.
In the religion of Theosophy and the spiritual movement called Anthroposophy, the Akashic records are believed by Theosophists to be a compendium of all universal events, thoughts, words, emotions, and intent ever to have occurred in the past, present, or future in terms of all entities and life forms, not just human. They are believed by theosophists to be encoded in a non-physical plane of existence known as the mental plane. There is no evidence for the existence of Akashic records, and rigorous scientific research in this field has seen little traction.
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. This contrasts with the mind–body dualism that has dominated Western thought. The subtle body is important in the Taoism of China and Dharmic religions such as Hinduism, Buddhism, and Jainism, mainly in the branches which focus on tantra and yoga, where it is known as the Sūkṣma-śarīra. However, while mostly associated with Asian cultures, non-dualistic approaches to the mind and body are found in many parts of the world.
Alice Ann Bailey was author of about 25 books on Theosophy and among the first writers to use the term New Age. She was born Alice La Trobe-Bateman, in Manchester, England and moved to the United States in 1907, where she spent most of her life as a writer and teacher.
The astral plane, also called the astral realm or the astral world, is a plane of existence postulated by classical, medieval, oriental, esoteric, and New Age philosophies and mystery religions. It is the world of the celestial spheres, crossed by the soul in its astral body on the way to being born and after death, and is generally believed to be populated by angels, spirits or other immaterial beings. In the late 19th and early 20th century the term was popularised by Theosophy and neo-Rosicrucianism.
In esoteric cosmology, a plane is conceived as a subtle state, level, or region of reality, each plane corresponding to some type, kind, or category of being.
The Rosicrucian Fellowship (TRF) was founded in 1909 by Max Heindel with the aim of heralding the Aquarian Age and promulgating "the true Philosophy" of the Rosicrucians. It claims to present Esoteric Christian mysteries or esoteric knowledge, alluded to in Matthew 13:11 and Luke 8:10, to establish a meeting ground for art, religion, and science and to prepare the individual through harmonious development of the mind and the heart for selfless service of humanity.
Max Heindel was an American Christian occultist, astrologer, and mystic.
Root races are concepts in the esoteric cosmology of Theosophy. As described in Helena Petrovna Blavatsky's book The Secret Doctrine (1888), these races correspond to stages of human evolution, and existed mainly on now-lost continents. Blavatsky's model was developed by later theosophists, most notably William Scott-Elliot in The Story of Atlantis (1896) and The Lost Lemuria (1904). Annie Besant further developed the model in Man: Whence, How and Whither (1913). Both Besant and Scott-Elliot relied on information from Charles Webster Leadbeater obtained by "astral clairvoyance". Further elaboration was provided by Rudolf Steiner in Atlantis and Lemuria (1904). Rudolf Steiner, and subsequent theosophist authors, have called the time periods associated with these races Epochs.
The mental body is one of the subtle bodies in esoteric philosophies, in some religious teachings and in New Age thought. It is understood as a sort of body made up of thoughts, just as the emotional body consists of emotions and the physical body is made up of matter. In occult understanding, thoughts are not just subjective qualia, but have an existence apart from the associated physical organ, the brain.
The etheric body, ether-body, or æther body is a subtle body propounded in esoteric and occult philosophies as the first or lowest layer in the human energy field or aura. The etheric body is said to be in immediate contact with the physical body and to sustain it and connect it with "higher" bodies. It is also said to consist of a finer substance, more pure and composed of smaller particles, than the ordinary matter of the physical plane.
The etheric plane is a term introduced into Theosophy by Charles Webster Leadbeater and Annie Besant to represent the subtle part of the lower plane of existence. It represents the fourth [higher] subplane of the physical plane, the lower three being the states of solid, liquid, and gaseous matter. The idea was later used by authors such as Alice Bailey, Rudolf Steiner, Walter John Kilner and others.
Neo-Theosophy is a term, originally derogatory, used by the followers of Helena Blavatsky to denominate the system of Theosophical ideas expounded by Annie Besant and Charles Webster Leadbeater following the death of Madame Blavatsky in 1891. This material differed in major respects from Blavatsky's original presentation, but it is accepted as genuinely Theosophical by many Theosophists around the world.
Causal plane is a term used in Neo-Theosophy, some contemporary Vedanta, the New Age,, and sometimes Occultism, to describe a high spiritual plane of existence. However, there is great variation between the different definitions.
The body of light, sometimes called the 'astral body' or the 'subtle body,' is a "quasi material" aspect of the human body, being neither solely physical nor solely spiritual, posited by a number of philosophers, and elaborated on according to various esoteric, occult, and mystical teachings. Other terms used for this body include body of glory, spirit-body, luciform body, augoeides, astroeides, and celestial body.
Within the system of Theosophy, developed by occultist Helena Blavatsky and others since the second half of the 19th century, Theosophical mysticism draws upon various existing disciplines and mystical models, including Neo-platonism, Gnosticism, Western esotericism, Freemasonry, Hinduism and Buddhism.
Theosophy is a religious and philosophical system established in the United States in the late 19th century. Founded primarily by the Russian Helena Blavatsky, and based largely on her writings, it draws heavily from both older European philosophies such as Neoplatonism and Indian religions such as Hinduism and Buddhism. Although many adherents maintain that Theosophy is not a religion, it is variably categorized by religious scholars as both a new religious movement and a form of occultism from within Western esotericism.
Thought-Forms: A Record of Clairvoyant Investigation is a theosophical book compiled by Theosophical Society members A. Besant and C. W. Leadbeater. It was originally published in 1905 in London. From the standpoint of Theosophy, it tells opinions regarding the visualization of thoughts, experiences, emotions and music. Drawings of the "thought-forms" were performed by John Varley Jr., Prince, and McFarlane.
Modern Theosophy has had considerable influence on the work of visual artists, particularly painters. Artists such as Wassily Kandinsky, Piet Mondrian, and Luigi Russolo chose Theosophy as the main ideological and philosophical basis of their work.