138 Sentences With "subtle body" | Random Sentence Generator

"Most people do not pick up on a dog's subtle body language that shows fear, stress or aggression," she wrote.

You've got to maintain eye contact (ugh) and watch for subtle body language (ugh) and pay attention the whole time (ugh).

The arena-ready power ballad would fill my soul and provoke me into doing subtle body rolls when I'd deem no one was watching.

They make eye contact with other drivers and can read the subtle body language of a jogger that says they are thinking about cutting across the street.

Cyrus swapped chunks of glitter with a subtle body highlight that showed off her spray tan; she traded in her red lipstick for a glossy pink sheen.

Some animals can sense the passage of ultra-subtle body waves (which we rarely feel) and take action, sometimes tens of minutes before the damaging surface waves arrive.

At the center of this future meeting was prototype hardware that could recognize up to nine meeting participants and use AI to pick up subtle body language that a remote participant might miss.

For one thing, the air gap between flesh and a Fitbit or another similar wearable makes it difficult to detect the simple beat of a pulse, let alone subtle body sounds or electrical signals.

Read more:17 psychological tricks to make people like you immediately8 signs you have more influence at work than you think4 telltale signs a coworker secretly dislikes you, according to career expertsThe subtle body language signs someone doesn't like you, according to a former FBI agent and body language expert

These references indicate the parts of the Subtle Body text being discussed.

This subtle body is energy, while the physical body is mass. The psyche or mind plane corresponds to and interacts with the body plane, and the belief holds that the body and the mind mutually affect each other. The subtle body consists of nadi (energy channels) connected by nodes of psychic energy called chakra. The belief grew into extensive elaboration, with some suggesting 88,000 chakras throughout the subtle body.

O Corpo Sutil (The Subtle Body) is the debut album by musician Arto Lindsay.

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 in order to realize God.

Other forms of practice like Lojong and subtle body practices such as Trul khor are also taught in Nyingma.

The subtle body in Indian mysticism, from a yoga manuscript in Braj Bhasa language, 1899. A row of chakras is depicted from the base of the spine up to the crown of the head. A subtle body ( ,IAST:) is one of a series of psycho- spiritual constituents of living beings, according to various esoteric, occult, and mystical teachings. According to such beliefs each subtle body corresponds to a subtle plane of existence, in a hierarchy or great chain of being that culminates in the physical form.

The early bodies were built in Italy by Vignale, before Jensen took production in house, making some subtle body modifications.

10 He calls the fusion of yoga's subtle body and its yogic physiology with modern anatomy and physiology a "mistake".

This subtle body network of nadi and chakra is, according to some later Indian theories and many new age speculations, closely associated with emotions.

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.

State security forces also noticed during this period that local residents would quietly signal with subtle body gestures to assist police in their hunt for drugs and weapons.

They are mentioned frequently in magical works throughout the Islamic world, to be summoned and bound to a sorcerer, but also in zoological treatises as animals with a subtle body.

A Tibetan illustration of the subtle body showing the central channel and two side channels connecting five chakras In Buddhist Tantra, the subtle body is termed the ‘innate body’ (nija-deha) or the ‘uncommon means body’ (asadhdrana-upayadeha). It is also called sūkṣma śarīra, rendered in Tibetan as traway-lu (transliterated phra ba’i lus). The subtle body consists of thousands of subtle energy channels (nadis), which are conduits for energies or "winds" (lung or prana) and converge at chakras. According to Dagsay Tulku Rinpoche, there are three main channels (nadis), 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.

Kundalini is considered to occur in the chakra and nadis of the subtle body. Each chakra is said to contain special characteristics and with proper training, moving Kundalini through these chakras can help express or open these characteristics. Kundalini is described as a sleeping, dormant potential force in the human organism. It is one of the components of an esoteric description of the "subtle body", which consists of nadis (energy channels), chakras (psychic centres), prana (subtle energy), and bindu (drops of essence).

Tibetan Buddhism views the human body as consisting of a coarse body made of six constituent elements of earth, water, fire, wind, space and consciousness and also of a subtle body, or 'Vajra body', of winds, channels and drops. There are many types of wind or 'subtle breath' that move along the invisible channels of the subtle body. The 'vital breath' (Tibetan:sog lung ) is considered the most important. It is "the essence of life itself that animates and sustains all living beings".

The subtle body consists of focal points, often called chakras, connected by channels, often called nadis, that convey subtle breath (with names such as prana or vayu). These are understood to determine the characteristics of the physical body. Through breathing and other exercises, a practitioner may direct the subtle breath to achieve supernormal powers, immortality, or liberation. The subtle body (Sanskrit: sūkṣma śarīra) is important in Indian religions such as Hinduism, Buddhism and Jainism, mainly in the forms which focus on tantra and yoga.

59-60) :4. Gross and Subtle. Distinguishes the "gross" physical body (sthūla-sharīra) from the "subtle body" (sūkshma-sharīra), that "corresponds roughly to what we call the mind - our feelings, desires, intellect, and will" (p. 73) :5.

Geoffrey Samuel (born 22 Nov, 1946) is an emeritus professor of religious studies at Cardiff University. He is known for his ethnographic studies of Tibetan and other Indic religions, investigating topics such as yoga, tantra, and the subtle body.

The occultist Aleister Crowley's system of magick envisaged "a subtle body (instrument is a better term) called the Body of Light; this one develops and controls; it gains new powers as one progresses".Aleister Crowley Magick (Book 4), chapter 81.

A kosha (also kosa; Sanskrit कोश, IAST: ), usually rendered "sheath", is a covering of the Atman, or Self according to Vedantic philosophy. There are five koshas, and they are often visualised as the layers of an onion in the subtle body.

Gray, David (2007), The Cakrasamvara Tantra (The Discourse of Sri Heruka): Śrīherukābhidhāna: A Study and Annotated Translation(Treasury of the Buddhist Sciences), pp. 73-74 In the path of method, one engages in various yogas associated with the subtle body.

Which has five fold functions, Prana, Apana, Samana, Udana and Vyana. The five sensory organs, the five organs of action, the five vital airs, mind and intellect, all the seventeen together from the subtle body, which is called the sūkṣma (सूक्ष्म) śarīra (शरीर).

Drawing of the subtle body in an Indic manuscript showing the energy centres (chakras), the main subtle channels (nadis), and the coiled serpent energy at the base of the spine (kundalini). The serpent is shown again on the left of the drawing.

Grey, David B.; Tantra and the Tantric Traditions of Hinduism and Buddhism Some features of these texts include the widespread use of mantras, meditation on the subtle body, worship of fierce deities, and antinomian and transgressive practices such as ingesting alcohol and performing sexual rituals.

124-125) mentions visualization, subtle body, chakra, prana, nadis, bindu and pure land: > Anuyoga-yana is associated with the feminine principle and is for those > whose principal obstacle is passion. In anuyoga the emphasis shifts away > from external visualization toward the completion stage, in which one > meditates on the inner or subtle body with its primary energy centres > (chakras), and its prana (winds or subtle energies), nadis (the inner > pathways along which one's energy travels), and bindu (the consciousness). > In anuyoga, all appearances are seen as the three great mandalas, and > reality is understood as the deities and their pure lands.Ray, Reginald A. > (2002).

A simplified view of the subtle body of Indian philosophy, showing the three major nadis or channels, the Ida (B), Sushumna (C), and Pingala (D), which run vertically in the body. ' () is a term for the channels through which, in traditional Indian medicine and spiritual knowledge, the energies such as prana of the physical body, the subtle body and the causal body are said to flow. Within this philosophical framework, the nadis are said to connect at special points of intensity, the chakras. The three principal nadis run from the base of the spine to the head, and are the ida on the left, the sushumna in the centre, and the pingala on the right.

Complete manuscripts of these Jain tantras have not survived. The Jains also seem to have adopted some of the subtle body practices of tantra, but not sexual yoga. The Svetambara thinker Hemacandra (c. 1089-1172) discusses tantric practices extensively, such as internal meditations on chakras, which betray Kaula and Nath influences.

A Tibetan illustration of the subtle body showing the central nadi (channel) and two side channels connecting five chakras Stuart Ray Sarbacker, reviewing The Origins of Yoga and Tantra for the International Journal of Hindu Studies, writes that in the book Samuel brings together his own Indian and Tibetan work with wider scholarship, creating "a coherent and lucid narrative of the development of Yoga and Tantra within a richly contextualized social history of Indic religion", including Hinduism, Buddhism, and Jainism. Sarbacker contrasts the book with Mircea Eliade's 1958 Yoga: Immortality and Freedom which gave little in the way of social context. Loriliai Biernacki, reviewing Religion and the Subtle Body for Asian Medicine, called it an ambitious endeavour to describe the subtle body in different geographic and philosophical traditions, from Daoist energy flow to the "transmigratory" Tibetan and Indian body of chakras and nadis and modern theosophy and new age shamanic astral bodies. Georgios T. Halkias, reviewing Introducing Tibetan Buddhism, called it a knowledgeable and instructive introduction to the topic, providing an "innovative and refreshing" approach covering aspects omitted in other introductions to Tibetan Buddhism.

In Tantra traditions meanwhile (Shaiva Kaula, Kashmir Shaivism and Buddhist Vajrayana), 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 (literally "stream or river", channels through which vayu and prana flows) 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 (in Hindu systems: sushumna; in Buddhist: avadhuti), left and right (in Hindu systems: ida and pingala; Buddhist: lalana and rasana). Further subsidiary channels are said to radiate outwards from the chakras, where the main channels meet.

Griffin’s spiritual training techniques included: flexibility of attention, breath, insight, mind- training involving concentration, discrimination, mantra and meditation. Griffin also taught that the human form consists of not one, but four interlinked bodies: the physical body of flesh, the subtle body of energy, the causal body of mind, and the supra-causal body of Universal Consciousness.

The Sambhogakaya is a "subtle body of limitless form". Both "celestial" Buddhas such as Bhaisajyaguru and Amitābha, as well as advanced bodhisattvas such as Avalokiteśvara and Manjusri can appear in an "enjoyment- body." A Buddha can appear in an "enjoyment-body" to teach bodhisattvas through visionary experiences. Those Buddhas and Bodhisattvas manifest themselves in their specific pure lands.

By non-realisation of the true nature of the atman, the atman is mistaken as the karana sarira ("causal body"), suksma sarira ("subtle body") and sthula sarira ("gross body") which bodies constitute the anatman. For a person who is unaware of the atman there is no other go except to do karmas intended for purification of the mind.

G. R. S. Mead, The Doctrine of the Subtle Body in Western Tradition, Watkins 1919. It is the world of the planetary spheres, crossed by the soul in its astral body on the way to being born and after death, and generally said to be populated by angels, spirits, or other immaterial beings.Plato, The Republic, trans. Desmond Lee, Harmondsworth.

Shambhala 2001, pages 272-274. Another way to divide the practice of mahāmudrā is between the tantric mahāmudrā practices and the sutra practices. Tantric mahāmudrā practices involves practicing deity yoga with a yidam as well as subtle body practices like the six yogas of Naropa and can only be done after empowerment.Reginald Ray, Secret of the Vajra World.

Gray, David (2007), The Cakrasamvara Tantra (The Discourse of Sri Heruka): Śrīherukābhidhāna: A Study and Annotated Translation(Treasury of the Buddhist Sciences), pp. 73-74 The subtle body yogas systems like the Six Dharmas of Naropa and the Six Yogas of Kalachakra make use of energetic schemas of human psycho-physiology composed of "energy channels" (Skt. nadi, Tib. rtsa), "winds" or currents (Skt.

In the Center of Enjoyment [at the throat] a sixteen petal lotus. In > the Center of Great Bliss [at the top of the head] 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.

433 Kārma māla exists in the physical body, māyīya māla in the subtle body and āṇava māla in the causal body.Meditation Revolution – D.R. Brooks, p. 439 Anava mala affects the spirit and contracts the will, mayiya mala affects the mind and creates duality, karma māla affects the body and creates good and bad actions. They correspond to individuality, mind and body.

In the completion stage, the focus is shifted from the form of the deity to direct realization of ultimate reality (which is defined and explained in various ways). Completion stage practices also include techniques that work with the subtle body substances (Skt. bindu, Tib. thigle) and "vital winds" (vayu, lung), as well as the luminous or clear light nature of the mind.

Lomu had a unique combination of power, size and speed that made him devastating with the ball in hand. He weighed 120 kg and was 1.96 metres tall, but could run 100 metres in 10.8 seconds. He ran with a low centre of gravity and was the best exponent at bumping off attempted tackles in the game. He also had a powerful fend and subtle body swerve.

Karana sarira or the causal body is merely the cause or seed of the subtle body and the gross body. It has no other function than being the seed of the subtle and the gross body. It is nirvikalpa rupam, "undifferentiated form". It originates with avidya, "ignorance" or "nescience" of the real identity of the atman, instead giving birth to the notion of jiva.

The first plane starts from the threshold of the gross and the subtle sphere. The soul here starts experiencing subtle phenomena simultaneously through its gross and subtle senses. It starts hearing subtle sounds and smelling subtle scents, although their nature is far different from their gross equivalents. Eventually it starts perceiving the subtle world through its subtle body and so comes to the second plane.

The six dharmas are a collection of tantric Buddhist completion stage practices drawn from the Buddhist tantras. They are intended to lead to Buddhahood in an accelerated manner. They traditionally require tantric initiation and personal instruction through working with a tantric guru as well as various preliminary practices. The six dharmas work with the subtle body, particularly through the generation of inner heat (tummo) energy.

All its procedures were secret. Its objectives were to force the vital fluid prana into the central sushumna channel of the subtle body to raise kundalini energy, enabling Samadhi (absorption) and ultimately Moksha (liberation). Hatha yoga made use of a small number of asanas, mainly seated; in particular, there very few standing poses before 1900. They were practised slowly; positions were often held for long periods.

Karana sarira or the causal body is the cause or seed of the subtle body and the gross body. It has no other function than being the seed of the subtle and the gross body. It is nirvikalpa rupam, "undifferentiated form". It originates with avidya, "ignorance" or "nescience" of the real identity of the atman, instead giving birth to the notion of jiva- bhuta.

The initiation rituals involved the consumption of the mixed sexual secretions (the clan essence) of a male guru and his consort. These practices were adopted by Kapalika styled ascetics and influenced the early Nath siddhas. Overtime, the more extreme external elements were replaced by internalized yogas that make use of the subtle body. Sexual ritual became a way to reach the liberating wisdom taught in the tradition.

18 However, his powers are circumscribed by malas.Saivism Some Glimpses – G. V. Tagare, p. 12 In order to open Jivatman towards external objects it is placed within the subtle body, also known as the mental apparatus or puryastaka – the eight gated fortress of the soul. The eight gates are the five elements – earth, water, fire, air, aether plus the sensorial mental (manas), ego (ahamkara) and intellect (buddhi).

Garson, Nathaniel DeWitt; Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra, 2004, p. 37 In the completion stage yogas, the visualization of and identification with the deity is dissolved in the realization of luminous emptiness. Various subtle body yogas such as tummo (inner heat) and other techniques such as dream yoga also belong to this stage.

An illustration of a Saiva Nath chakra system, folio 2 from the Nath Charit, 1823. Mehrangarh Museum Trust. Chakra is a part of the esoteric medieval era beliefs about physiology and psychic centers that emerged across Indian traditions. The belief held that human life simultaneously exists in two parallel dimensions, one "physical body" (sthula sarira) and other "psychological, emotional, mind, non-physical" it is called the "subtle body" (sukshma sarira).

There are numerous meditation deities (yidam) used, each with a mandala, a circular symbolic map used in meditation. In the Completion Stage, one meditates on ultimate reality based on the image that has been generated. Completion Stage practices also include techniques such as tummo and phowa. These are said to work with subtle body elements, like the energy channels (nadi), vital essences (bindu), "vital winds" (vayu), and chakras.

This system is part of the Aro gTér, a Nyingma terma. It is described in detail in the book moving being, by Khandro Déchen.Khandro Déchen (2009) moving being: illustrated handbook of sKu-mNyé yogic exercises, Aro Books worldwide, Aro sKu-mNyé belongs to Longde, the section of Dzogchen concerned with the subtle body. As with all Dzogchen methods, its main goal is to realize rigpa, or non-dual awareness.

Delhi: Motilal Barnarsidass. The kapala itself is a symbol of wisdom (prajna) and knowledge. In the inner-level or subtle-body practices of Buddhist Tantra, the underside of the skull contains the moon drops, which are melted by tummo or inner heat yoga, creating a cooling sensation of bliss as the drops move through the inner channels.Mountain doctrine: Tibet's fundamental treatise on other-emptiness and the Buddha matrix.

Symbolic portrayal of the subtle body and its seven chakras a few years before Yogasopana, 1899 The yoga scholar Mark Singleton observes that the publication of Yogasopana was in several ways a "key transitional moment" from medieval hatha yoga to modern yoga as exercise. For the first time, the yogic body was represented naturalistically, using modern half-tone engravings, as a muscled, three-dimensional body in physical postures. This was a radical break from centuries of hatha yoga tradition, in which the body was painted symbolically, to show invisible features such as the subtle body with its chakras, inside a drawn outline of the body, filled in purely by colouring or decoration with no attempt to show the body as a solid object. Influenced by photography, which soon followed in a series of yoga manuals by other authors, the images in Yogasopana, engraved by the experienced artisan Purusottam Sadashiv Joshi, accurately represent the gradations of light and shade on Ghamande's body as he executes the asanas.

Fertility and Sterility, 47(4), 590. There are devices that are like wrist watches or patches affixed to sensitive areas of the skin that measure subtle body chemical changes on the surface of the skin to help to identify time of ovulation.Myers ER. MD Assistant Professor, Department of Obstetrics & Gynecology, Duke University Clinical Research Institute (DCRI) Results of Trial of Fertilite Ovulation Detection Device (OV- Watch Fertility Predictor). Data on file, HealthWatchSystems, Inc.

In meditation, chakras are often visualised in different ways, such as a lotus flower, or a disc containing a particular deity. The classical eastern traditions, particularly those that developed in India during the 1st millennium AD, primarily describe nadi and chakra in a "subtle body" context. To them, they are in same dimension as of the psyche-mind reality that is invisible yet real. In the nadi and cakra flow the prana (breath, life energy).

A simplified view of the subtle body of Indian philosophy, showing the three major nadis or channels, the Ida (B), Sushumna (C), and Pingala (D), which run vertically in the body. Indian philosophy describes prana flowing in nadis (channels), though the details vary. The Brhadaranyaka Upanishad (2.I.19) mentions 72,000 nadis in the human body, running out from the heart, whereas the Katha Upanishad (6.16) says that 101 channels radiate from the heart.

The psychical researcher Ernesto Bozzano (1938) had also supported a similar view describing the phenomena of the OBE experience in terms of bilocation in which an "etheric body" can release itself from the physical body in rare circumstances. The subtle body theory was also supported by occult writers such as Ralph Shirley (1938), Benjamin Walker (1977), and Douglas Baker (1979). James Baker (1954) wrote that a mental body enters an "intercosmic region" during the OBE.

Robert Crookall supported the subtle body theory of OBEs in several publications. The paranormal interpretation of OBEs has not been supported by all researchers within the study of parapsychology. Gardner Murphy (1961) wrote that OBEs are "not very far from the known terrain of general psychology, which we are beginning to understand more and more without recourse to the paranormal". In the 1970s, Karlis Osis conducted many OBE experiments with the psychic Alex Tanous.

Representation of a human aura, after a diagram by Walter John Kilner (1847–1920). According to spiritual beliefs, an aura or human energy field is a colored emanation said to enclose a human body or any animal or object. In some esoteric positions, the aura is described as a subtle body. Psychics and holistic medicine practitioners often claim to have the ability to see the size, color and type of vibration of an aura.

Indra Devi's 1959 Yoga for Americans encouraged women to practise at home. On the cover (top left), she wears her characteristic sari. Richard Hittleman launched his yoga television show, Yoga for Health, in 1961, enabling him to sell millions of copies of his books on yoga. He carefully minimised yoga's esoteric aspects such as kundalini and the subtle body, though personally he believed the goal of yoga was indeed "pure bliss consciousness".

Lataif-e-sitta () are special organs of perception in Sufi spiritual psychology, subtle human capacities for perception, experience, and action. Depending on context, the lataif are also understood to be the corresponding qualities of that perception, experience, or action. The underlying Arabic word latifa (singular) means "subtlety" and all lataif (plural) together are understood to make up the human "subtle body" (Jism Latif)Almaas, A. H. "Essence". York Beach, Maine: Samuel Weiser, 1986, p. 143.

Chakra Kundalini Diagram According to Sahaja Yoga, in addition to our physical body there is a subtle body composed of nadis (channels) and chakras (energy centres). Sahaja Yoga equates the Sushumna nadi with the parasympathetic nervous system, the Ida nadi with the left and the Pingala nadi with the right sides of the sympathetic nervous system. Chakras are a symbolic representation of the branching network of vessels or nerves in the human body called plexus.

Completion stage practices can also include subtle body energy practices,Garson, Nathaniel DeWitt; Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra, 2004, p. 45 such as tummo (lit. "Fierce Woman", Skt. caṇḍālī, inner fire), as well as other practices that can be found in systems such as the Six Yogas of Naropa (like Dream Yoga, Bardo Yoga and Phowa) and the Six Vajra-yogas of Kalacakra.

Many situate yantras as central focus points for Hindu tantric practice. Yantras are not representations, but are lived, experiential, nondual realities. As Khanna describes: > Despite its cosmic meanings a yantra is a reality lived. Because of the > relationship that exists in the Tantras between the outer world (the > macrocosm) and man's inner world (the microcosm), every symbol in a yantra > is ambivalently resonant in inner–outer synthesis, and is associated with > the subtle body and aspects of human consciousness.

The maṇḍala consists of thirty-two deities in all. In the Jñānapada tradition, the central deity is yellow Mañjuvajra, a form of Maṇjuśrī, with nineteen deities in the mandala. Mañjuvajra has three faces—the right one is white and red one on the left—and six arms. The three faces may represent the three main channels of the subtle body, the three stages of purification of the mind or the illusory body, light, and their union.

Shambhala Publications. # the absolute nature becoming manifest # the experience of increasing appearances # awareness reaching its greatest magnitude # the exhaustion of phenomena in dharmata The practices engage the subtle body of psychic channels, winds and drops (rtsa rlung thig le). The practices aim at generating a spontaneous flow of luminous, rainbow-colored images (such as thigles or circles of rainbow light) that gradually expand in extent and complexity. The meditator uses these to recognize his mind's nature.

Belief in the chakra system of Hinduism and Buddhism differs from the historic Chinese system of meridians in acupuncture. Unlike the latter, the chakra relates to subtle body, wherein it has a position but no definite nervous node or precise physical connection. The tantric systems envision it as continually present, highly relevant and a means to psychic and emotional energy. It is useful in a type of yogic rituals and meditative discovery of radiant inner energy (prana flows) and mind-body connections.

The concept of "life energy" varies between the texts, ranging from simple inhalation-exhalation to far more complex association with breath-mind- emotions-sexual energy. This prana or essence is what vanishes when a person dies, leaving a gross body. Some of this concept states this subtle body is what withdraws within, when one sleeps. All of it is believed to be reachable, awake-able and important for an individual's body-mind health, and how one relates to other people in one's life.

Mani stones, stones inscribed with the "om mani padme hum" mantra. A Japanese Handscroll depicting various mudras, 11th–12th century. While all the Vajrayāna Buddhist traditions include all of the traditional practices used in Mahayana Buddhism such as developing bodhicitta, practicing the paramitas, and samatha - vipassana meditations, they also make use of unique tantric methods that are seen as more advanced. These include mantras, mudras, deity yoga, other visualization based meditations, subtle body yogas like tummo and rituals like the goma fire ritual.

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.

The meditation is aided by extensive symbology, mantras, diagrams, models (deity and mandala). The practitioner proceeds step by step from perceptible models, to increasingly abstract models where deity and external mandala are abandoned, inner self and internal mandalas are awakened. These ideas are not unique to Hindu and Buddhist traditions. Similar and overlapping concepts emerged in other cultures in the East and the West, and these are variously called by other names such as subtle body, spirit body, esoteric anatomy, sidereal body and etheric body.

The Vinashikhatantra (140-146) explains the most common model, namely that the three most important nadis are the Ida on the left, the Pingala on the right, and the Sushumna in the centre connecting the base chakra to the crown chakra, enabling prana to flow throughout the subtle body. When the mind is agitated due to our interactions with the world at large, the physical body also follows in its wake. These agitations cause violent fluctuations in the flow of prana in the nadis.

Garson, Nathaniel DeWitt (2004). Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra, p. 45 The subtle body energies are seen as influencing consciousness in powerful ways, and are thus used in order to generate the 'great bliss' (maha-sukha) which is used to attain the luminous nature of the mind and realization of the empty and illusory nature of all phenomena ("the illusory body"), which leads to enlightenment.Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003).

These influences are reflected in the rise of subtle body practices, new pantheons of wrathful and erotic Buddhas, increasingly antinomian rhetorics, and a focus on death- motifs within the new Dzogchen literature of this period. These influences were incorporated in several movements such as the "Secret Cycle" (gsang skor), "Ultra Pith" (yang tig), "Brahmin's tradition" (bram ze'i lugs), the "Space Class Series," and especially the "Instruction Class series" (Menngagde), which culminated in the "Seminal Heart" (snying thig), which emerged in the late 11th and early 12th century.

The Subtle Body was published as a hardback book by Farrar, Strauss, and Giroux in New York in 2010. The book is illustrated with 25 monochrome plates, including portraits of many of the people described. Other illustrations are of the chakras from Arthur Avalon in 1919; a circus program from 1929 showing yoga- like contortions; the Hollywood Vedanta Temple; a naked woman in Laghuvajrasana, a back bend, at the Esalen Institute in 1972; and the Sri Ganesha Temple in Ashtanga Yoga New York in 2009.

The tantric mahasiddhas developed yogic systems with subtle body and sexual elements which could lead to magical powers (siddhis), immortality, as well as spiritual liberation (moksha, nirvana). Sexual yoga was seen as one way of producing a blissful expansion of consciousness that could lead to liberation. According to Jacob Dalton, ritualized sexual yoga (along with the sexual elements of the tantric initiation ritual, like the consumption of sexual fluids) first appears in Buddhist works called Mahayoga tantras (which include the Guhyagarbha and Ghuyasamaja).Dalton, J. 2004.

Like the rational > ego, it has a body - not a physical one but a dream-body, a "subtle" body > such as daimons are imagined as having, an "astral" body as some esoteric > doctrines say: in short, a daimonic body. "Soul and Body" a chapter > excerpted from Daimonic reality at deoxy.org His follow-up The Philosophers' Secret Fire: A History of the Imagination Harpur traces the evolution of the Imagination in the west, and how ideas of reality have been shaped over time using this faculty. Starting with the shamanistic traditions on to modern science.

When gross impressions become fainter, consciousness starts turning its focus from the apparent outer world inwards. This marks the beginning of its involution. Gradually the thinner gross impressions become subtle impressions, through which the soul experiences the subtle world, and as subtle impressions get exhausted, they become mental impressions, through which the soul experiences the mental world. While doing so, the soul continues to work through its gross medium, seeing, eating, drinking, walking, sleeping, but consciousness is no more entangled with the gross body or world and eventually with the subtle body and world.

The book deals with deep esoteric subjects including karma and re-incarnation and describes Phylos' final incarnation in 19th century America where his Atlantean karma played itself out. In that incarnation (as Walter Pierson, gold miner and occult student of the Theo-Christic Adepts) he travelled to Venus/Hysperia in a subtle body while his physical form remained at the temple inside Mount Shasta. Describing his experience with the Hesperian adepts, Phylos relates many wonders including artworks depicting 3D scenes that appeared alive. He saw a voice-operated typewriter and other occult and technical power.

They also considered the North American localization a dramatic improvement over the original Japanese version. GamePro gave it a perfect 5.0 out of 5 in all four categories (graphics, sound, control, and fun factor), calling the storytelling "dramatic, sentimental, and touching in a way that draws you into the characters", who "come alive thanks to sweetly subtle body movements". Both GamePro and Official U.S. PlayStation Magazine (OPM) said the ATB system gives battles a tension and urgency not usually seen in RPGs. The game’s visuals and use of FMV cutscenes were lauded by critics.

Kum Nye and sKu-mNyé are a wide variety of Tibetan religious and medical body practices. The two terms are different spellings in the Latin alphabet of the same Tibetan phrase (Wylie: sku mnye), which literally means "massage of the subtle body". Some systems of sku mnye are vaguely similar to Yoga, T'ai chi, Qigong, or therapeutic massage. "Kum Nye", Ku Nye, and Kunye are also used to transcribe the Tibetan phrases dku mnye ("belly massage") and bsku mnye ("oil massage"), which are pronounced identically to sku mnye.

A meditating Shiva is visited by Parvati Tantric yoga is first and foremost an embodied practice, which is seen as having a divine esoteric structure. As noted by Padoux, tantric yoga makes use of an "mystic physiology" which includes various psychosomatic elements sometimes called the "subtle body". This imaginary inner structure includes chakras ("wheels"), nadis ("channels"), and energies (like Kundalini, Chandali, different pranas and vital winds, etc). The tantric body is also held to be a microcosmic reflection of the universe, and is thus seen as containing gods and goddeses.

The unique Kālacakra path and goal is based on this view. Its goal is: > the transformation of one's own gross physical body into a luminous form > devoid of both gross matter and the subtle body of pranas. The > transformation of one's own mind into the enlightened mind of immutable > bliss occurs in direct dependence upon that material transformation. The > actualization of that transformation is believed to be perfect and full > Buddhahood in the form of Kālacakra, the Supreme Primordial Buddha > (paramadi-buddha), who is the omniscient, innate Lord of the Jinas, the true > nature of one's own mind and body.Wallace 2001, p. 11.

Simon and Schuster. These elements function in a cyclical fashion, similar to how cosmological elements also have their cyclical movements.Gen Lamrimpa (2012). Transcending Time: An Explanation of the Kalachakra Six-Session Guru Yoga, pp. 27-28. Simon and Schuster. The Kālacakratantra contains detailed descriptions of these subtle body elements. In the Kālacakra system, the six chakras that lie along the central channel are as follows: # The Crown Chakra # Forehead Chakra # Throat Chakra # Heart Chakra # Navel Chakra # Secret Place Chakra (pubic region) These subtle elements are used during tantric meditation practice to attain immutable bliss and primordial wisdom.Gen Lamrimpa (2012).

The astral spheres were thought to be planes of angelic existence intermediate between earth and heaven. The astral plane, also called the astral realm or the astral world, is a plane of existence postulated by classical (particularly neo-Platonic, where it originated), medieval, oriental, and esoteric philosophies and mystery religions.G.R.S.Mead, The Doctrine of the Subtle Body in Western Tradition, Watkins 1919. 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.

Indian Tantric illustration of the subtle body channels which kundalini transverses Kundalini yoga () derives from kundalini, defined in Vedantic culture as energy that lies dormant at the base of the spine until it is activated (as by the practice of yoga) and channeled upward through the chakras in the process of spiritual perfection. Kundalini is believed to be power associated with the divine feminine. Kundalini yoga as a school of yoga is influenced by Shaktism and Tantra schools of Hinduism. It derives its name through a focus on awakening kundalini energy through regular practice of mantra, tantra, yantra, yoga, or meditation.

Red: An Ethnographic Study of Cross-Pollination Between the Vedic and the Tantric, 2019, International Journal of Hindu Studies; Special Issue. Another key and innovative feature of medieval tantric systems was the development of internal yogas based on elements of the subtle body (sūkṣma śarīra). This subtle anatomy held that there were channels in the body (nadis) through which certain substances or energies (such as vayu, prana, kundalini, and shakti) flowed. These yogas involved moving these energies through the body to clear out certain knots or blockages (granthi) and to direct the energies to the central channel (avadhuti, sushumna).

The later theosophical arrangement was taken up by Alice Bailey, and from there found its way into the New Age worldview and the human aura. Max Heindel divided the subtle body into the Vital Body made of Ether; the Desire body, related to the Astral plane; and the Mental body. Samael Aun Weor wrote extensively on the subtle bodies (Astral, Mental, and Causal), aligning them with the kabbalistic tree of life. Barbara Brennan's account of the subtle bodies in her books Hands of Light and Light Emerging refers to the subtle bodies as "layers" in the "Human Energy Field" or aura.

Mipham makes a similar distinction between "(1) the path with characteristics, which is based on keeping an object in mind and applying physical and verbal effort and (2) the path without characteristics, which is effortless."Mipham (2009), pp. 25-26 The Tibetologist David Germano also outlines two main types of completion stage practice: The first type is a formless contemplation on the ultimate empty nature of the mind, without using any visual images. The second type refers to various meditations using features of the subtle body to produce energetic bodily sensations of bliss and inner warmth.

These exercises, which stimulates the heart with vital air and fire, lead to the perception of light internally and externally. At this stage one should behold with the mind's eye, the fire-like glowing moon in the forehead, and meditate on the inner self in the Chitta (mind). Verses 12.23–31 state that the lingasharira, which is the subtle body that is not visible, glistens in the central region of the body or the heart or the forehead. This shining Shakti (force, energy, power), translates Bhattacharya, is realised by the knower of Brahman through his concentrated vision.

The psychical researcher Frederic Myers referred to the OBE as a "psychical excursion". An early study that described alleged cases of OBE was the two-volume Phantasms of the Living, published in 1886 by the psychical researchers Edmund Gurney, Myers, and Frank Podmore. The book was largely criticized by the scientific community because the anecdotal reports in almost every case lacked evidential substantiation. Robert Blair's poem The Grave, depicting the soul leaving the body The theosophist Arthur Powell (1927) was an early author to advocate the subtle body theory of OBEs. Sylvan Muldoon (1936) embraced the concept of an etheric body to explain the OBE experience.

In each of the other three types of mukti, liberation is gained during life, not after death. In all cases, after the soul dissociates from the body, it eternally experiences Infinite Power, Knowledge and Bliss. However, after the soul dissociates from the gross body and associates with the subtle body, the most important aspect of the experience is Infinite Bliss. Therefore, while there is a difference in the eternal experience of the souls who gain liberation during life and the experience of souls who gain liberation after death, the most important aspect of the experience is the same: the eternal experience of infinite bliss.

Tantra uses skillful means to transform what could tie a practitioner to samsara into a spiritually liberative practice. Judith Simmer-Brown explains how karmamudra can be used to explore the nature of passion: > There are traditionally three ways to realise the nature of passion in the > yogic tradition of Tantra. First in creation-phase practice one can > visualise the yidams as yab-yum in sexual union... Second one can practice > tummo (caṇḍalī) or the generation of internal heat through the subtle body > practices of the vital breath moving into the central channel. Third, one > can practice so-called sexual yoga (karmamudra, lekyi chagya) with a > consort.

The Subtle Body: The Story of Yoga in America is a 2010 book on the history of yoga as exercise by the American journalist Stefanie Syman. It spans the period from the first precursors of American yoga, Ralph Waldo Emerson and Thoreau, the arrival of Vivekananda, the role of Hollywood with Indra Devi, the hippie generation, and the leaders of a revived but now postural yoga such as Bikram Choudhury and Pattabhi Jois. Several critics gave the book positive reviews, praising its wide range and readability; other critics gave it mixed reviews, noting its strengths, but also its lack of a strong continuous argument and its tendency to gossip.

Swami Vivekananda at the Parliament of the World's Religions (1893) Syman begins The Subtle Body by describing in turn the precursors of American yoga, namely Ralph Waldo Emerson and Thoreau. She notes that Emerson's 1856 poem Brahma concisely introduced Hindu nondualism, repudiating "sacraments, supernaturalism, biblical authority, and ... Christianity". Thoreau, she states, tried to practice yoga, and was seen by some as "the first American Yogi", but by others as "a misanthropic hermit". However, Syman identifies the dramatic arrival of Vivekananda and his Raja Yoga as marking the start of modern yoga, and the key moment in this as being his appearance at the 1893 Parliament of the World's Religions in Chicago.

These yogic practices are also closely related to the practice of sexual yoga, since sexual intercourse was seen as being involved in the stimulation of the flow of these energies. Samuel thinks that these subtle body practices may have been influenced by Chinese Daoist practices. One of the earliest mentions of sexual yoga practice is in the Buddhist Mahāyānasūtrālamkāra of Asanga (c. 5th century), which states "Supreme self- control is achieved in the reversal of sexual intercourse in the blissful Buddha-poise and the untrammelled vision of one's spouse." According to David Snellgrove, the text's mention of a ‘reversal of sexual intercourse’ might indicate the practice of withholding ejaculation.

Anuttarayoga Tantra practices from the Mahamudra meditation system, such as Guhyasamāja, Cakrasaṃvara and Hevajra tantras, provide various methods to penetrate the vital points of the Subtle Body. The 14th Dalai Lama summarises the practice: "To penetrate these points means to gather there the energy-winds and the subtle minds that ride on them, basically by means of different types of absorbed concentration focused on these spots.". Practices that work with the subtle energy winds includes tummo or 'Inner Fire', one of the Six Yogas of Naropa. In this practice, the yogin or yogini uses breathing and meditation techniques to draw the lung or subtle winds into the central channel and hold them there, traversing the body vertically.

In the iconographic representation of Pema Rigdzin herewith, within his right or upaya-hand he holds the stem of a lotus (Sanskrit: padma (attribute) sprouting from his heartmind chakra (Tibetan: khorlo) that functions as a dais for the Dharma, represented by a book or tomb, which in turn supports the flaming sword of prajna (Sanskrit) often seen as an attribute of Manjushri. Iconographically, flames denote 'spiritual power' in the Himalayan thangka twilight language tradition. In the sky above his head reside the Sun and Moon in balance, metonymic of the solar and lunar subtle channels of the subtle body. The Sun and Moon and clouds also form a simulacrum of the 'Face of Glory' (Sanskrit: kirtimukha).

Writers in the fields of parapsychology and occultism have written that OBEs are not psychological, and that a soul, spirit or subtle body can detach itself out of the body and visit distant locations. Out-of-the-body experiences were known during the Victorian period in spiritualist literature as "travelling clairvoyance". In old Indian scriptures, such a state of consciousness is also referred to as Turiya, which can be achieved by deep yogic and meditative activities, during which a yogi may be liberated from the duality of mind and body, allowing them to intentionally leave the body and then return to it. The body carrying out this journey is called "Vigyan dehi" ("Scientific body").

Advaita posits three states of consciousness, namely waking (jagrat), dreaming (svapna), deep sleep (suṣupti), which are empirically experienced by human beings,Arvind Sharma (2004), Sleep as a State of Consciousness in Advaita Vedånta, State University of New York Press, page 3William Indich (2000), Consciousness in Advaita Vedanta, Motilal Banarsidass, , pages 57-60 and correspond to the Three Bodies Doctrine: # The first state is the waking state, in which we are aware of our daily world.Arvind Sharma (2004), Sleep as the State of Consciousness in Advaita Vedånta, State University of New York Press, pages 15-40, 49-72 This is the gross body. # The second state is the dreaming mind. This is the subtle body.

For, just like the Whole, he > possesses both mind and reason, both a divine and a mortal body. He is also > divided up according to the universe. It is for this reason, you know, that > some are accustomed to say that his consciousness corresponds with the > nature of the fixed stars, his reason in its contemplative aspect with > Saturn and in its social aspect with Jupiter, (and) as to his irrational > part, the passionate nature with Mars, the eloquent with Mercury, the > appetitive with Venus, the sensitive with the Sun and the vegetative with > the Moon.Quoted in; G.R.S.Mead, The Doctrine of the Subtle Body in Western > Tradition, Watkins 1919, page 84 (Slightly adapted).

Gray, David (2007), The Cakrasamvara Tantra (The Discourse of Sri Heruka): Śrīherukābhidhāna: A Study and Annotated Translation (Treasury of the Buddhist Sciences), p. 126. Because of its adoption by the monastic tradition, the practice of sexual yoga was slowly transformed into one which was either done with an imaginary consort visualized by the yogi instead of an actual person, or reserved to a small group of the "highest" or elite practitioners. Likewise, the drinking of sexual fluids was also reinterpreted by later commentators to refer subtle body anatomy of the perfection stage practices.Gray, David (2007), The Cakrasamvara Tantra (The Discourse of Sri Heruka): Śrīherukābhidhāna: A Study and Annotated Translation (Treasury of the Buddhist Sciences), pp.

He praises how quickly Brown matured as a storyteller over the course of The Playboy, and for the believability of scenes which may or may not have happened as Brown depicted them. While seeming to acknowledge feminist concerns, Brown depicts himself as "a victim of his urges", and that "Playboy has kept him mentally separate". Sullivan asserts the book shows that pornography does not merely satisfy a need, but fosters an addiction. Brown's comics raise questions, rather than trying to answer them, an approach Sullivan compared favourably to that of Joe Matt's less subtle body of work, which also details a pornography obsession: he wrote that Matt's comics analyze and rationalize his obsession, while Brown's reveal.

Returning to a proper way of living is a prerequisite bridge to be crossed through methods which include maintaining a proper diet. R.A. Straughn (as he called himself at the time of the book's publication in the late 1970s) pointed out, for example, that the most people eat a diet "severely low in fresh fruits" (page 20). Included is a specific regiment for Hatha Yoga techniques including postures Asanas and breathing exercises Pranayama including, specifically, a technique called Dhumo Breathing used for the purpose of cleansing the energy channels of the subtle body (see Nadis). The book describes the three states of consciousness from Yoga science which were perhaps first documented in Patañjali's Yoga Sutra's: Dhyāna, Dhāraṇā, and Samadhi.

Advaita posits three states of consciousness, namely waking (jagrat), dreaming (svapna), deep sleep (suṣupti), which are empirically experienced by human beings,Arvind Sharma (2004), Sleep as a State of Consciousness in Advaita Vedånta, State University of New York Press, page 3William Indich (2000), Consciousness in Advaita Vedanta, Motilal Banarsidass, , pages 57–60 and correspond to the Three Bodies Doctrine: # The first state is the waking state, in which we are aware of our daily world.Arvind Sharma (2004), Sleep as a State of Consciousness in Advaita Vedånta, State University of New York Press, pages 15–40, 49–72 This is the gross body. # The second state is the dreaming mind. This is the subtle body.

These cars were among the first sleepers, marketed as high-end luxury cars from the traditional luxury marque Chrysler, but with a high-end homologation racing engine. However, these cars lose their "sleeper value" due to both their rarity (this series was highly luxurious; it was made in limited numbers and examples are very expensive), and the well publicized successes of Carl Kiekhaefer in NASCAR racing (1955–1956); though the model is an important precursor of the muscle car. The Mercedes-Benz 300SEL 6.3 was a powerful sedan with a subdued exterior. A trend of overtly powerful saloon cars with subtle body modifications is exemplified by the work of Mercedes-AMG and Brabus on unassuming Mercedes saloons.

There are various forms and techniques of Laya yoga, including listening to the "inner sound" (nada), practicing various mudras like Khechari mudra and Shambhavi mudra as well as techniques meant to awaken a spiritual energy in the body (kundalini). The practice of awakening the coiled energy in the body is sometimes specifically called Kundalini yoga. It is based on Indian theories of the subtle body and uses various pranayamas (breath techniques) and mudras (bodily techniques) to awaken the energy known as kundalini (the coiled one) or shakti. In various Shaiva and Shakta traditions of yoga and tantra, yogic techniques or yuktis are used to unite kundalini-shakti, the divine conscious force or energy, with Shiva, universal consciousness.

Subtle bodies are found in the "Fourth Way" teachings of Gurdjieff and Ouspensky, which claim that one can create a subtle body, and hence achieve post-mortem immortality, through spiritual or yogic exercises. The "soul" in these systems is not something one is born with, but developed through esoteric practice to acquire complete understanding and to perfect the self. According to the historian Bernice Rosenthal, "In Gurdjieff's cosmology our nature is tripartite and is composed of the physical (planetary), emotional (astral) and mental (spiritual) bodies; in each person one of these three bodies ultimately achieves dominance." The ultimate task of the fourth way teachings is to harmoniously develop the four bodies into a single way.

The highly abstract Wuchu jing mystical poem comprises five stanzas consisting of four five-character lines each. The Yunqi qiqian edition shows that the five stanzas were associated with the Five Directions of space: east (lines 1-4), south (lines 5-8), north (lines 9-12), west (lines 13-16), and center (lines 17-20) (Verellen 2004: 351). For example, the first four lines (tr. Kohn 2010: 200-201): The content of the Wuchu jing guides adepts toward a detached mental state of non-thinking and equanimity. The Five Kitchens refer to neidan Internal Alchemy "qi-processing on a subtle-body level", and signify the energetic, transformative power of the Five Viscera (Kohn 2010: 71).

A Tibetan illustration of the subtle body showing the central channel and two side channels as well as the five chakras Tsa lung trul khor ( "magical movement instrument, channels and inner breath currents"), known in short as trul khor "magical instrument" or "magic circle" ( ) is a Vajrayana discipline which includes pranayama (breath control) and body postures (asanas). From the perspective of the Indo-Tibetan Buddhist traditions of Dzogchen, the mind is merely vāyu (breath) in the body. Thus working with vāyu and the body is paramount, while meditation, on the other hand, is considered contrived and conceptual. The late Namkhai Norbu Rinpoche (1938-2018), a prominent proponent of trul khor, preferred to use the equivalent Sanskrit term, Yantra Yoga, when writing in English.

To this end he developed systems of interpretation of the Quran and sought to inform himself of all the sciences current in the Muslim world. He also evinced a veneration of the Imams, even beyond the extent of his pious contemporaries and espoused heterodox views on the afterlife, the resurrection and end-times, as well as medicine and cosmology. His views on the soul posited a "subtle body" separate from, and associated with the physical body, and this also altered his views on the occultation of the Imam Muhammad al-Mahdi. His views resulted in his denunciation by several learned clerics, and he engaged in many debates before moving on to Persia where he settled for a time in the province of Yazd.

The Buddhists developed their own corpus of Tantras, which also drew on various Mahayana doctrines and practices, as well as on elements of the fierce goddess tradition and also on elements from the Śaiva traditions (such as deities like Bhairava, which were seen as having been subjugated and converted to Buddhism). Some Buddhist tantras (sometimes called "lower" or "outer" tantras) which are earlier works, do not make use of transgression, sex and fierce deities. These earlier Buddhist tantras mainly reflect a development of Mahayana theory and practice (like deity visualization) and a focus on ritual and purity. Between the eighth and tenth centuries, new tantras emerged which included fierce deities, kula style sexual initiations, subtle body practices and sexual yoga.

London:Serindia Likewise, Samuel thinks that there is a possibility that sexual yoga existed in the fourth or fifth centuries (though not in the same transgressive tantric contexts where it was later practiced). It is only in the seventh and eighth centuries however that we find substantial evidence for these sexual yogas. Unlike previous Upanishadic sexual rituals however, which seem to have been associated with Vedic sacrifice and mundane ends like childbirth, these sexual yogas were associated with the movement of subtle body energies (like Kundalini and Chandali, which were also seen as goddesses), and also with spiritual ends. These practices seemed to have developed at around the same time in both Saiva and Buddhist circles, and are associated with figures such as Tirumülar, Gorakhnath, Virupa, Naropa.

Tantra is a range of esoteric traditions that began to arise in India no later than the 5th century CE. George Samuel states, "Tantra" is a contested term, but may be considered as a school whose practices appeared in mostly complete form in Buddhist and Hindu texts by about 10th century CE. Tantric yoga developed complex visualizations which included meditation on the body as a microcosm of the cosmos. They included also the use of mantras, pranayama, and the manipulation of the subtle body, including its nadis and cakras. These teachings on cakras and Kundalini would become central to later forms of Indian Yoga. Over its history, some ideas of Tantra school influenced the Hindu, Bon, Buddhist, and Jain traditions.

In the 19th century, H. P. Blavatsky founded the esoteric religious system of Theosophy, which attempted to restate Hindu and Buddhist philosophy for the Western world. She adopted the phrase "subtle body" as the English equivalent of the Vedantic sūkṣmaśarīra, which in Adi Shankara's writings was one of three bodies (physical, subtle, and causal). Geoffrey Samuel notes that theosophical use of these terms by Blavatsky and later authors, especially C. W. Leadbeater, Annie Besant and Rudolf Steiner (who went on to found Anthroposophy), has made them "problematic" to modern scholars, since the Theosophists adapted the terms as they expanded their ideas based on "psychic and clairvoyant insights", changing their meaning from what they had in their original context in India.

The Joga Pradīpikā covers a broad range of topics on yoga, including the nature of the yogic subtle body, preliminary purifications, yogic seals (mudrās), asanas, prānāyāma (breath-control), mantras, meditation, liberation (moksha), and samādhi. One of the purifications in the text is the mulashishnasodhana, "the cleansing of the anus and the penis", which calls for water to be drawn into the anus and squirted out through the penis, which James Mallinson and Mark Singleton gloss as "a feat which is, of course, anatomically impossible." Prānāyāma is stated to result in liberation, on its own, though some of its breath-control techniques also use mantras. The Joga Pradīpikā however asks the yogi to stay on as a physical body to serve the Lord, rather than choosing liberation.

The Body of Light—Crowley's term for the subtle body—is the theoretical aspect of self that can leave the corporeal body and carry one's senses and consciousness during astral travels. Crowley writes of it in Book 4: "The work of the Body of Light—with the technique of Yoga—is the foundation of Magick." > The Body of Light must be developed and trained with exactly the same rigid > discipline as the brain in the case of mysticism. The essence of the > technique of Magick is the development of the Body of Light, which must be > extended to include all members of the organism, and indeed of the cosmos > [...] The object is to possess a Body which is capable of doing easily any > particular task that may lie before it.

Alex Wayman points out that the symbolic meaning of tantric sexuality is ultimately rooted in bodhicitta and the bodhisattva's quest for enlightenment is likened to a lover seeking union with the mind of the Buddha.Wayman, Alex; The Buddhist Tantras: Light on Indo-Tibetan esotericism, page 39. Judith Simmer-Brown notes the importance of the psycho-physical experiences arising in sexual yoga, termed "great bliss" (mahasukha): "Bliss melts the conceptual mind, heightens sensory awareness, and opens the practitioner to the naked experience of the nature of mind."Simmer-Brown, Judith; Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism, 2002, page 217 This tantric experience is not the same as ordinary self-gratifying sexual passion since it relies on tantric meditative methods using the subtle body and visualizations as well as the motivation for enlightenment.

That which is called "human being" is Buddha. > There is no Vajrasattva apart from oneself. In the Vajra Bridge tradition, contemplation of the true nature of mind, which was also referred to as "non-meditation", was introduced through the use of "four signs", which "are the experiences of non-conceptuality (mi-rtog-pa), clarity (gsal-ba), bliss (bde-ba) and the inseparability (dbyer mi-phyed-pa) of the first three as the fourth." Some of the Vajra Bridge texts also make use of subtle body yogas of winds (vayus), though they are relatively simple and "effortless" (rtsol-bral) in comparison to the wind yogas of the completion stage found in the Sarma tantras, which are seen as inferior and coarse by the Vajra Bridge authors such as Kun-bzang rdo-rje.

By the end of the 19th century, Hatha yoga was almost extinct in India, practised by people on the edge of society, despised by Hindus and the British Raj alike. That changed when Yogendra (starting in 1918) and Kuvalayananda (starting in 1924) taught yoga ostensibly as a means of attaining physical wellbeing, and to study its medical effects, though motivated by a nationalistic desire to show the greatness of Indian culture. They accordingly emphasised the physical practices of Haṭha yoga, the asanas and yoga breathing (pranayama), at the expense of its more esoteric practices such as purifications (shatkarmas), the mudras intended to manipulate the vital forces, and indeed any mention of the subtle body or liberation. They were soon followed by the "father of modern yoga" Krishnamacharya at the Mysore Palace.

Mindell's 1990 book, Working on Yourself Alone: Inner Dreambody Work, presents a meditation practice that focuses attention on subtle body experiences and amplifies them to reveal unexpected information and meaning for the meditator. It provides a model for creative spiritual practice involving inner reflection and personal development. In the 2002 work, Dreaming while Awake: Techniques for 24-hour Lucid Dreaming, Mindell built on ideas of lucid dreaming, indigenous traditions and Zen Buddhism to create an awareness practice for daily life: paying attention to thoughts and perceptions that are normally dismissed, which he calls ‘flirts’ from the ‘Dreaming.’ Mindell has also published books dealing with large group conflict resolution and leadership, notably The Leader as Martial Artist: An Introduction to Deep Democracy (1992) and Sitting in the fire: Large Group Transformation Using Conflict and Diversity (1995).

Knowledge implies the subject which knows and the object that is known. Suppression (avarna) precedes substitution (viksepa); avidyā makes one misapprehend and therefore it is described as positive (bhāva-rūpa), and does not contradict vidyā (knowledge). With regard to the transmigrating souls, Shankara does speak about the bhūta- āśraya or elementary substratum or material substratum of the soul, the subtle body, and about the karma- āśraya or moral substratum connected with vāsanās (impressions), karma (works ordained or forbidden) and pūrvaprajñā (previous experience) but he does not accept the existence of subtle persisting elements of works or preparatory elements of fruits called apurva because of their non-spiritual nature. According to the Bhagavata Purana (one of the 18 Mahapuranas or 18 Major Puranas) the personal aspect of God is the Āśraya of the ātmā.

Shoelace pose, a classic asana of Yin Yoga, based on but not identical to the traditional Gomukhasana Yin Yoga is a slow-paced style of yoga as exercise, incorporating principles of traditional Chinese medicine, with asanas (postures) that are held for longer periods of time than in other styles. For beginners, asanas may be held from 45 seconds to two minutes; more advanced practitioners may stay in one asana for five minutes or more. The sequences of postures are meant to stimulate the channels of the subtle body known as meridians in Chinese medicine and as nadis in Hatha yoga. Yin Yoga poses apply moderate stress to the connective tissues of the body—the tendons, fasciae, and ligaments—with the aim of increasing circulation in the joints and improving flexibility.

The book is introduced with a discussion of why yoga should be practised, the chakras (elements of the subtle body on which yoga is said to operate), pratyahara, dharana and dhyana (elements of Patanjalis's yoga), and who "has the authority to practise Yoga", which in Krishnamacharya's view is "everyone". It discusses the elements of yoga, starting with yamas and niyamas, warning that "sleep, laziness and disease" are obstacles to becoming "an adept yogi". The book then describes where to practise yoga, recommending "a place with plenty of water, a fertile place, a place where there is a bank of a holy river, where there are no crowds, a clean solitary place — such places are superior." It gives a description of the purifications (which it calls shatkriyas) and seals (mudras).

At an abandoned warehouse where Anil has kept the Observer, Peter is unable to convince the Observer to talk but instead monitors subtle body actions of the Observer, using those to judge when he is assembling the device correctly. Meanwhile, Walter has found an old video tape of one of Etta's first birthdays, and offers it to Olivia, hoping to coax her out of her depression, but she refuses to watch it. Astrid successfully decodes the book and identifies a delivery being made that afternoon; Peter too is successful at assembling the device, having finished after seeing the Observer's pupil dilate in making a final connection. Peter, Olivia, and Anil go and start the device, and prepare to fire one of Etta's anti-matter canisters into it, expecting it to disrupt the wormhole and cause the other end to collapse in a singularity.

To realize this Self-Knowledge, an investigation of the four bodies has to be made to discover whence the notion of "I" comes. Siddharameshwar Maharaj discerns four bodies: # The Physical Gross Body # The Subtle body: ## the Five Senses of Action (hands, feet, mouth, genitals, and anus) ## the Five Senses of Knowledge (eyes, ears, nose, tongue, and skin) ## the Five Pranas or vital breaths (vyana vayu, samana vayu, udana vayu, apana vaya, prana vayu) ## the Mind (manas) ## The Intellect (Buddhi) # The Causal Body, characterized by "emptiness", "ignorance" and "darkness" # The Great- Causal Body, the knowledge of "I am" that cannot be described, the state after Ignorance and Knowledge, or Turiya state By subsequently identifying with the three lower bodies, investigating them, and discarding identification with them when it has become clear that they are not the "I", the sense of "I am" beyond knowledge and Ignorance becomes clearly established.

Such teachings describe certain meditative states and how to attain them, as well as how to work with the defilements on the path and how to use the subtle body in meditation. The 14th Dalai Lama states: > The Secret Mantra Vehicle is hidden because it is not appropriate for the > minds of many persons. Practices for achieving activities of pacification, > increase, control, and fierceness, which are not even presented in the > Perfection Vehicle, are taught in the Mantra Vehicle but in hiding because > those with impure motivation would harm both themselves and others by > engaging in them. If one’s mental continuum has not been ripened by the > practices common to both Sūtra and Tantra Great Vehicle—realization of > suffering, impermanence, refuge, love, compassion, altruistic mind- > generation, and emptiness of inherent existence—practice of the Mantra > Vehicle can be ruinous through assuming an advanced practice inappropriate > to one’s capacity.

In the completion stage, the divine image along with the subtle body is applied to the realization of luminous emptiness. The Indian tantric scholar Ratnākaraśānti (c. 1000 CE) describes the generation stage cultivation practice thus: > [A]ll phenomenal appearance having arisen as mind, this very mind is > [understood to be] produced by a mistake (bhrāntyā), i.e. the appearance of > an object where there is no object to be grasped; ascertaining that this is > like a dream, in order to abandon this mistake, all appearances of objects > that are blue and yellow and so on are abandoned or destroyed (parihṛ-); > then, the appearance of the world (viśvapratibhāsa) that is ascertained to > be oneself (ātmaniścitta) is seen to be like the stainless sky on an autumn > day at noon: appearanceless, unending sheer luminosity.Tomlinson, Davey K; > The tantric context of Ratnākaraśānti’s theory of consciousness This dissolution into emptiness is then followed by the visualization of the deity and re-emergence of the yogi as the deity.

Or it is also acceptable to do this > by way of the reasoning that is unborn and unarising from the very > beginning, or similarly by way of the technique of drawing-in the vital > energy (prana) through the yoga of turning your mind inside, or by way of > not focusing on its appearance [as colour and shape]. In accordance with > that realization, you should then actualize the mind which is just self- > aware, free from the body image of your tutelary deity and without > appearance [as subject and object], and mentally recite your vidya mantra as > appropriate.Gray, David (2007), The Cakrasamvara Tantra (The Discourse of > Sri Heruka): Śrīherukābhidhāna: A Study and Annotated Translation(Treasury > of the Buddhist Sciences), pp. 72-73 The Tibetologist David Germano outlines two main types of completion practice: a formless and image-less contemplation on the ultimate empty nature of the mind and various yogas that make use of the subtle body to produce energetic sensations of bliss and warmth.

Dzogchen ("Great Perfection") is the central distinctive practice and view which is the focus of Nyingma and it is seen by this school as the supreme practice.Powers, John; Introduction to Tibetan Buddhism, page 383-384 It is seen as the ultimate understanding of the nature of mind, which is known as rigpa. Dzogchen seeks to understand the nature of mind without the subtle body practices and visualizations of other tantric forms, and Dzogchen tantras state that visualization practices are inferior to Dzogchen, which directly works with the nature of the mind itself.Powers, John; Introduction to Tibetan Buddhism, page 384 A main feature of Dzogchen is the practice of “cutting through” (khregs chod) the everyday mind and its obscurations to reach the primordial nature of mind or rigpa, which is essential purity (ka dag) and spontaneity (lhun grub), and is associated with emptiness (shunyata). The second form of Dzogchen practice is referred to as “direct approach” (thod rgal) and involves making an effort at recognizing spontaneity through the use of visions or appearances.