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Conclusion What Is the Subtle Body? 1 ABSTRACT This dissertation traces the historical genealogy of the term “subtle body,” following it from its initial coinage among the Cambridge Platonists back to the Neoplatonic sources from which they drew, then forward into Indology, Theosophy, Carl Jung, and the American Counterculture, showing the expansion of the term’s semantic range to include Sanskrit, Tibetan, and Chinese materials. 2 Acknowledgements First thanks go to my committee members. I never would have entertained the possibility of doing a project like this were it not for the iconoclastic tendencies of Jeff Kripal and Anne Klein under whom a conventional dissertation would be nigh impossible to write. Thanks Jeff for helping me contact the daimon , and Anne for teaching me to read between the lines, to see the basic space in which text dances. Thanks to Deborah Harter for her careful, aesthetic editorial gaze. Beyond the committee, Bill Parsons’ genealogy of mysticism exerted no small impact on my own method. Niki Clements showed me the cool side of Hegel. And thanks to Claire Fanger, for the esotericism, and April DeConick, for the gnosis. Thanks to Gregory Shaw for the secrets of Iamblichean theurgy and to Michael Murphy for the siddhi camps out of which this genealogy was born. Thanks also to Pierre Delattre for reading an early version and providing magical feedback. I constantly bounced ideas off my infinitely patient classmates: Justin Kelley, Claire Villareal, Erin Prophet, Ben Mayo, Renee Ford, Anne Parker, Justine Bakker, Gregory Perron, Tim Grieve-Carlson, Tommy Symmes, Kassim Abdulbassit, Victor Nardo, Oihane Iglesias Telleria, and Namleela Free Jones. Thanks for listening, and I promise to stop talking about the subtle body for a while. Also thanks to Joe Peak for the weekly discussions over tea, to my brother Colin for keeping it real, and Thomas Mastrioanni for keeping it weird. Thanks to Master Yuan for the kung fu and alchemy. And thanks to my folks, Laura and Steve Cox for life. Thanks to my inlaws, Terry and Dean Beckett for light. 3 Rice University provided me with the material support that enabled writing, and Susan Peak provided me with a truly ideal space to do it. Great feng shui. Thanks so much, Susan. Biggest thanks go, of course, to my wife, Brandi Beckett, for listening to feverish rants about Cambridge Platonism, Iamblichus, and Helena Blavatsky; for reading this whole dissertation, some parts multiple times, and for understanding when I turn into a turtle one day and a snake or a bird the next. Last thanks to my cat who helped me keep this all in perspective. 4 TABLE OF CONTENTS Introduction: Restoring the Body of Light 7 1. To Catch a Sparrow 7 2. What is Going on Here? 10 3. Morphologies of the Subtle Body 12 Chapter One: The Body of Light in Renaissance England 14 1. Subtle Bodies, Descartes, and Hobbes 15 2. Ralph Cudworth’s Vehicles of the Soul 19 3. Plastick Nature as Ontological Mediator 26 4. Henry More’s Cosmology 29 5. The Philosophical Romance of Joseph Glanvill 33 6. Anne Conway’s Spiritual Monism 39 7. Cambridge Kabbalah 43 8. Arguing with Machines 45 Chapter Two: Vehicles of the Soul from Plato to Philoponus 52 1. Harmonizing Plato and Aristotle 52 2. Porphyry’s Compounded Vehicle 57 3. The Divine Iamblichus 63 4. Platonism in Theory and Practice 70 5. Proclus: The Great Systematizer 76 6. Damascius: The Last Scholarch 79 7. John Philoponus and the Incredible Myth 85 Chapter Three: Oriental Origins 91 1. Chevalier de Ramsay and Chinese Orientalism 92 2. Henry Thomas Colebrooke and Indological subtle bodies 100 3. Colebrooke’s Vedanta 107 4. Beyond Colebrooke 110 5. Max Muller’s Six Systems 118 . 5 Kuden: Batman’s Touch of Death 122 Chapter Four: The Wisdom of the Mahatmas 126 1. Tibetological Foundations 127 2. Helena Blavatsky and the Tibetan Mahatmas 129 3. Subtle Embodiment in Isis Unveiled 134 4. Subtle Bodies in The Secret Doctrine 143 5. The Creolization of the Subtle Body 151 6. Tibet Beyond Blavatsky 156 Kuden: The Secret Body of the Ninja 157 Chapter Five: Theosophical Gnosis and Astral Hermeneutics 162 1. Blavatsky’s Astral Bodies 165 2. Annie Besant’s Esoteric Christianity 167 3. Charles Leadbeater’s Christian Gnosis 175 4. G.R.S. Mead, the Subtle Body, and the Esoteric Tradition 182 5. Gnostic Bodies Unleashed 188 Kuden: The Daoist Alchemical Body 191 Chapter Six: The Alchemical Body of Carl Jung 198 1. Introduction 198 2. From Mead to Jung 199 3. The Secret of the Golden Flower 202 4. Subtle Bodies Top-Down or Ground-Up? 211 5. The Yogas of India and Tibet 214 6. Nietzsche, Snake, and Eagle 219 7. Subtle Body and Eschaton 229 Kuden : The Tibetan Vajra Body 232 Chapter Seven: From Eranos to Esalen 237 1. Introduction 237 . 6 2. The Religion of No-Religion 238 3. Stanford Counterculture 246 4. Out of Esalen 256 Conclusion: What is the Subtle Body? 260 1. Roads Not Taken 260 2. Radical Somatic Mutability 263 3. Last Thoughts on the Subtle Body 269 Appendix One: Bone-Method Skill: 273 Secret Openings, Established Names Appendix Two: Daoist inner alchemical practice 280 Appendix Three: C loud Oceans of the Profound Meaning 306 Bibliography 316 . 7 Introduction: Restoring the Body of Light WANTED: Energetic Madmen. Those who have Thought themselves a body large enough to Devour their dreams. – W.H. Auden Who feels it knows it. – Bob Marley In most styles of the martial art taijiquan ( tai chi ) there is a movement called “grasping the sparrow’s tail.” It is a seminal posture, usually near the beginning of the form, in which the four most essential taiji techniques are contained. The poetic name is meant to summon the image of a nimble bird, able to take flight at any moment. How is a comparatively clumsy human supposed to grab one by the tail? This predicament becomes even more unfavorable if we do our ornithological homework. Sparrows are tiny, fat birds with little stubby, almost 1 nonexistent tails. The image is a kōan. How to grasp the quite nearly ungraspable? Dealing academically with the subtle body presents an analogous situation. On the ontological level, we’re told it’s something very subtle, ethereal, mercurial. It seems, perhaps, to be composed of some sort of super-fine particles. Or maybe it is bioelectricity, pure light, or the 1 The koan is also wordplay in Chinese as the words for the short-tailed sparrow, q ue 雀, and the long-tailed magpie, also que 鹊, are homophonous. 8 2 manifestation of a higher spatial dimension. On the epistemic level we can see it’s not an entirely objective phenomenon. Subtle bodies don’t seem to leave subtle corpses. So it’s at least in part, and perhaps wholly, a mental imputation (however that fits into our worldview). On the historical level, we’re told it is absolutely ubiquitous, something represented in all times and climes; from the occult physiology of Siberian shamans or contemporary African 3 hunter-gatherers to medieval Daoist recluses, renaissance magicians, and Mayan medicine. How appropriate, then, that one of the more persistent images with regards to the subtle body, a motif present in all these contexts, is the bird. When we try to grasp it without sufficient methodological finesse, it slips right through our fingers. To catch the sparrow, to answer our kōan, the shaman might suggest becoming more bird-like ourselves. Similarly, in the prodigious and learned corpus dedicated to the epistemological problems of the subtle body, there seems to be a general acknowledgement that fruitful engagement is predicated on a subordination of 4 theoretical discourse to praxis. 2 All of these views are attested in the abundant contemporary literature on the subtle body. For electric bodies, see Becker, Robert, The Body Electric: Electromagnetism and the Foundation of Life (New York: Morrow, 1985).; for light, see Kapstein, Matthew (ed.), T he Presence of Light: Divine Radiance and Religious Experience (Chicago: University of Chicago Press, 2004).; see also Tiso, Francis, R ainbow Body and Resurrection: Spiritual Attainment, the Dissolution of the Material Body, and the Case of Khenpo A Chö (Berkeley, California: North Atlantic Books, 2016).; for higher spatial dimensions see the most compelling: Smythies, John, “Consciousness and Higher Dimensions of Space.” J ournal of Consciousness Studies, 19, No. 11-12, 2012, pp. 224-32. If dark matter is your thing, see Kazanis, Deno, “The Physical Basis of Subtle Bodies and Near-Death Experiences.” Journal of Near-Death Studies, (14(2) Winter 1995), pp. 101-116. 3 For the shaman’s body see: Eliade, Mircea, Shamanism: Archaic Techniques of Ecstasy (Princeton, New Jersey: Princeton University Press, 1964).; for hunter-gatherer subtle physiology see: McEvilley, Thomas, T he Shape of Ancient Thought (New York, NY: Allworth Press, 2002), p. 220.; for medieval Daoist bodies, see: Kohn, Livia. Taoist Meditation and Longevity Techniques (Michigan: University of Michigan Press, 1989).; for renaissance magical bodies, see: Corrias, Anna, Imagination and Memory in Marsilio Ficino’s Theory of the Vehicles of the Soul. The International Journal of the Platonic Tradition Volume 6: Issue 1. ; for a brief speculation on a Maya subtle anatomy, see Avalon, Arthur, T he Serpent Power (New York: Dover Publications, 1974), p. 3. For the Incan subtle body, look to: Torra, Marc, I ncan Anatomy of the Soul ( Chakana Creations, 2012). 4 See: Behun, William, “The Body of Light and the Body without Organs.” SubStance #121, V ol. 39, No. 1, 2010, pp. 125-140. See also, Johnston, Jay, A ngels of Desire: Esoteric Bodies, Aesthetics and Ethics ( New York, NY: Equinox, 2008).
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