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This Is A New Release Of The Original 1922 Edition.
Excerpt from The Doctrine of the Subtle Body in Western Tradition: An Outline of What the Philosophers Thought and Christians Taught on the Subject Conjectures concerning it vary with every stage of culture and differ within every stage. But the underlying conception invariably holds its ground, and makes good its claim to be one Of the most persistent persuasions Of mankind in all ages and climes. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
From the PROEM. THE notion that the physical body of man is as it were the exteriorization of an invisible subtle embodiment of the life of the mind is a very ancient belief. Conjectures concerning it vary with every stage of culture and differ within every stage. But the underlying conception invariably holds its ground, and makes good its claim to be one of the most persistent persuasions of mankind in all ages and climes. It is, however, the prevailing habit of the sceptical rationalism of the present day to dismiss summarily all such beliefs of antiquity as the baseless dreams of a pre-scientific age, and to dump them all indiscriminately into the midden of exploded superstitions. But this particular superstition, I venture to think, cannot be justly disposed of in so contemptuous a fashion. Not only do the acute intellects who upheld it in the past, dispose one to a favourable consideration of their plea that a far-reaching truth underlies this world wide contention; but I am persuaded that, the more deeply modern research penetrates into the more recondite regions of biology, psycho-physiology and psychology, the more readily will reason be inclined to welcome the notion as a fertile working hypothesis to co-ordinate a considerable number of the mental, vital and physical phenomena of human personality which otherwise remain on our hands as a confused and inexplicable conglomerate. The notion of a subtle embodiment seems admirably fitted to provide a middle ground on which what, at present, are mutually exclusive views, may be focused and brought into helpful co-operation. It may indeed prove to be that mediating ground in concrete reality which is so badly needed to provide a basis of reconciliation between the two dominant modes of opposed and contradictory abstractionizing that characterize the spiritualistic and materialistic philosophy of the present day the too exclusively subjective theorizing of the one and the too exclusively objective speculation of the other. And indeed the time seems ripe for a favourable revision of this ancient hypo thesis. For already there are many signs that the most recent idealistic and most recent realistic movements of thought are beginning to approximate more closely to one another on a number of important points. It is beginning to be seen on all sides that the physical, the biological and the psychological activities of man as a unitary reality are so intimately interblended, that no arbitrary selection of any one of these standpoints can provide a satisfactory solution of the nature of the concrete whole which human personality presents. The old-fashioned materialism, which reached its culminating stage in the latter half of the last century, is now generally discredited, if not dead and buried. The ever more subtle analysis of matter is revealing well-nigh boundless vistas of hitherto undreamed-of possibilities locked up within the bosom of nature, ever more subtle and potent modes of energy that may ere long be made available for our use.
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How does the soul relate to the body? Through the ages, innumerable religious and intellectual movements have proposed answers to this question. Many have gravitated to the notion of the "subtle body," positing some sort of subtle entity that is neither soul nor body, but some mixture of the two. Simon Cox traces the history of this idea from the late Roman Empire to the present day, touching on how philosophers, wizards, scholars, occultists, psychologists, and mystics have engaged with the idea over the past two thousand years. This study is an intellectual history of the subtle body concept from its origins in late antiquity through the Renaissance into the Euro-American counterculture of the 1960's and 70's. It begins with a prehistory of the idea, rooted as it is in third-century Neoplatonism. It then proceeds to the signifier "subtle body" in its earliest English uses amongst the Cambridge Platonists. After that, it looks forward to those Orientalist fathers of Indology, who, in their earliest translations of Sanskrit philosophy relied heavily on the Cambridge Platonist lexicon, and thereby brought Indian philosophy into what had hitherto been a distinctly platonic discourse. At this point, the story takes a little reflexive stroll into the source of the author's own interest in this strange concept, looking at Helena Blavatsky and the Theosophical import, expression, and popularization of the concept. Cox then zeroes in on Aleister Crowley, focusing on the subtle body in fin de siècle occultism. Finally, he turns to Carl Jung, his colleague Frederic Spiegelberg, and the popularization of the idea of the subtle body in the Euro-American counterculture. This book is for anyone interested in yogic, somatic, or energetic practices, and will be very useful to scholars and area specialists who rely on this term in dealing with Hindu, Daoist, and Buddhist texts.