"Neophyte" (from the Greek neophytos meaning "newly planted") is a term used in both religious and esoteric contexts to refer to a beginner, a new convert, or a novice. It signifies a person who has just started on a particular path and is still in the process of learning the fundamental principles and practices. In esoteric and occult circles, it's often the lowest or first formal grade a student can achieve.
The traditional "higher levels" that come after the neophyte grade are not universal across all esoteric traditions, as different schools (e.g., Theosophy, Hermetic Orders, various Wiccan traditions) have their own unique grading systems. However, a common structure is often based on the grades of a prominent organization from the late 19th and early 20th centuries, the Hermetic Order of the Golden Dawn. Many modern Western esoteric traditions have adopted or adapted a similar hierarchical progression.
Here is a common structure for grades in these circles, using the Golden Dawn model as an example:
I. The Outer Order (The First Order)
This is the stage of basic study and practice. The grades are often associated with the elements and the Sephiroth (spheres) on the Tree of Life in the Kabbalistic system.
Neophyte (0°=0°): The first and most basic grade. The student is new to the work and is given the foundational knowledge of the tradition, including concepts like the elements, basic Kabbalah, and the structure of the order itself. The number 0=0 indicates that the student has no grade in either the spiritual or material sense.
Zelator (1°=10°): The first elemental grade, associated with the element of Earth. The student begins practical work and is introduced to foundational magical and ritual practices. The numbers indicate the grade's relationship to the Tree of Life (the 1st grade on the 10th sphere, Malkuth).
Theoricus (2°=9°): Associated with the element of Air. The focus here is on intellectual and mental work, with a deeper study of subjects like astrology and scrying.
Practicus (3°=8°): Associated with the element of Water. The focus shifts to emotional and astral work, including subjects like geomancy and alchemy.
Philosophus (4°=7°): Associated with the element of Fire. This is the final grade of the Outer Order, where the student consolidates their knowledge and prepares for the transition to the Inner Order. The focus is on the more advanced aspects of ceremonial magic.
II. The Inner Order (The Second Order)
This is where the real "work" of the order begins. The grades are no longer tied to the elements but to the more spiritual spheres on the Tree of Life.
Adeptus Minor (5°=6°): The first and most significant grade of the Inner Order. The practitioner is now considered an "adept" and begins to engage in true ceremonial magic, working with the higher Sephiroth and the more advanced spiritual principles of the tradition. The numbers indicate the grade's relationship to the Tree of Life (the 5th grade on the 6th sphere, Tiphareth).
Adeptus Major (6°=5°): Associated with the sphere of Geburah, a sphere of strength and rigor. The adept works on mastering their inner will and personal power.
Adeptus Exemptus (7°=4°): The highest grade of the Second Order, associated with the sphere of Chesed, a sphere of mercy and expansion. The adept is seen as being "exempt" from the lower grades and is preparing for the final stage.
III. The Secret Chiefs (The Third Order)
This is the highest level of attainment and is usually reserved for those who have achieved a profound level of spiritual mastery.
Magister Templi (8°=3°): "Master of the Temple." This grade is associated with the sphere of Binah. It signifies a master of the inner world and a profound understanding of the universe.
Magus (9°=2°): Associated with the sphere of Chokmah. The Magus is a master of wisdom and has the ability to work with the divine will.
Ipsissimus (10°=1°): "The very self." The highest possible grade, associated with the sphere of Kether. This grade signifies a complete union with the divine, a state of perfect realization and mastery.
It's important to note that these are symbolic grades and that the actual process of spiritual development can be non-linear. Many traditions emphasize that the true grade of a practitioner is not a title they hold, but a direct reflection of their spiritual attainment and character.
THE FOUR WAYS OF GURDJIEFF —
THE FOUR WAYS TO IMMORTALITY, ACCORDING TO GURDJIEFF:
— THE “FOUR BODIES” —
GURDJIEFF: "Immortality is one of the qualities we ascribe to people without having a sufficient understanding of their meaning," said G. "Other qualities of this kind are 'individuality,' in the sense of an inner unity, a 'permanent and unchangeable I,' 'consciousness,' and 'will.'
“All these qualities can belong to man" (he emphasized the word "can"), "but this certainly does not mean that they do belong to him or belong to each and every one.
"In order to understand what man is at the present time, that is, at the present level of development, it is necessary to imagine to a certain extent what he can be, that is, what he can attain. Only by understanding the correct sequence of development possible will people cease to ascribe to themselves what, at present, they do not possess, and what, perhaps, they can only acquire after great effort and great labor.
"According to an ancient teaching, traces of which may be found in many systems, old and new, a man who has attained the full development possible for man, a man in the full sense of the word, consists of four bodies. These four bodies are composed of substances which gradually become finer and finer, mutually interpenetrate one another, and form four independent organisms, standing in a definite relationship to one another but capable of independent action.
— THE FOUR BODIES, AS A “HOUSE OF FOUR ROOMS” —
GURDJIEFF: “Certain teachings compare man to a house of four rooms. Man lives in one room, the smallest and poorest of all, and until he is told of it, he does not suspect the existence of the other rooms which are full of treasures.
“When he does learn of this he begins to seek the keys of these rooms and especially of the fourth, the most important, room. And when a man has found his way into this room he really becomes the master of his house, for only then does the house belong to him wholly and forever.
"The fourth room gives man immortality and all religious teachings strive to show the way to it. There are a great many ways, some shorter and some longer, some harder and some easier, but all, without exception, lead or strive to lead in one direction, that is, to immortality."
— THERE ARE NO WAYS OTHER THAN THE FOUR WAYS —
“If we take all the people who are neither fakirs, monks, nor yogis, and of whom we may say with confidence that they never will be either fakirs, monks, or yogis, then we may say with undoubted certainty that their possibilities cannot be developed and will not be developed. This must be clearly understood in order to grasp all that follows…
"In the ordinary conditions of cultured life the position of a man, even of an intelligent man, who is seeking for knowledge is hopeless, because, in the circumstances surrounding him, there is nothing resembling either fakir or yogi schools, while the religions of the West have degenerated to such an extent that for a long time there has been nothing alive in them. Various occult and mystical societies and naive experiments in the nature of spiritualism, and so on, can give no results whatever.
"And the position would indeed be hopeless if the possibility of yet a fourth way did not exist.”
— THE FOURTH WAY: THE WAY OF THE “SLY MAN” —
"The fourth way is sometimes called the way of the sly man. The 'sly man' knows some secret which the fakir, monk, and yogi do not know. How the 'sly man' learned this secret—it is not known. Perhaps he found it in some old books, perhaps he inherited it, perhaps he bought it, perhaps he stole it from someone. It makes no difference. The 'sly man' knows the secret and with its help outstrips the fakir, the monk, and the yogi.
— THE FIRST WAY: THE WAY OF THE BODY —
"Of the four, the fakir acts in the crudest manner; he knows very little and understands very little. Let us suppose that by a whole month of intense torture he develops in himself a certain energy, a certain substance which produces certain changes in him. He does it absolutely blindly, with his eyes shut, knowing neither aim, methods, nor results, simply in imitation of others.
— THE SECOND WAY: THE WAY OF THE EMOTIONS —
"The monk knows what he wants a little better; he is guided by religious feeling, by religious tradition, by a desire for achievement, for salvation; he trusts his teacher who tells him what to do, and he believes that his efforts and sacrifices are 'pleasing to God.' Let us suppose that a week of fasting, continual prayer, privations, and so on, enables him to attain what the fakir develops in himself by a month of self-torture.
— THE THIRD WAY: THE WAY OF CONSCIOUSNESS & THE INTELLECT —
"The yogi knows considerably more. He knows what he wants, he knows why he wants it, he knows how it can be acquired. He knows, for instance, that it is necessary for his purpose to produce a certain substance in himself. He knows that this substance can be produced in one day by a certain kind of mental exercises or concentration of consciousness. So he keeps his attention on these exercises for a whole day without allowing himself a single outside thought, and he obtains what he needs. In this way a yogi spends on the same thing only one day compared with a month spent by the fakir and a week spent by the monk.
— THE FOURTH WAY: THE WAY OF BODY, EMOTIONS, & INTELLECT —
"But on the fourth way knowledge is still more exact and perfect. A man who follows the fourth way knows quite definitely what substances he needs for his aims and he knows that these substances can be produced within the body by a month of physical suffering, by a week of emotional strain, or by a day of mental exercises— and also, that they can be introduced into the organism from without if it is known how to do it.
“And so, instead of spending a whole day in exercises like the yogi, a week in prayer like the monk, or a month in self-torture like the fakir, he simply prepares and swallows a little pill which contains all the substances he wants and, in this way, without loss of time, he obtains the required results.”
— THE IMMORTAL BODY OF TIBETAN BUDDHISM —
QUESTION:
“Please describe, explain, and denote the Tibetan Buddhist developmental process of the “Vajrakaya”, or “vajra body”.”
GEMINI:
The Vajrakāya (Sanskrit: वज्रकाय; Tibetan: rdo rje sku) or Vajra Body is a core concept in Tibetan Buddhism, particularly within the tantric traditions. It signifies the transformation of the ordinary human body into an indestructible, pure, and enlightened form. This is not merely a metaphor; it is a profound developmental process that involves both subtle energy work and the realization of emptiness and compassion.
Meaning and Etymology
Vajra (वज्र): This term means "diamond" or "thunderbolt." It symbolizes an indestructible and adamantine nature, something that cannot be cut, broken, or harmed by anything else. It also represents the ultimate reality of emptiness and the force of enlightened compassion.
Kāya (काय): This means "body."
Therefore, Vajrakāya means the "Diamond Body" or "Adamantine Body"—an indestructible body that is the result of tantric practice and a manifestation of ultimate reality. It is not the physical body as we know it, but a transformed and purified body of energy and consciousness.
The Developmental Process
The development of the Vajra Body is a central part of Highest Yoga Tantra (Anuttarayoga Tantra). The process is highly complex and requires initiation and guidance from a qualified guru. It is generally understood in two main stages:
1. The Generation Stage (Tib. Kye Rim)
This stage focuses on purifying the ordinary body, speech, and mind through intensive visualization and mantra recitation. The goal is to transform one's perception of oneself and the world from a mundane, karmic reality into a pure, sacred reality.
Visualization of the Deity: The practitioner visualizes themselves as the chosen deity (Yidam). This is not an act of pretending, but a method for purifying the "ordinary aggregates" (body, feeling, perception, mental formations, and consciousness).
The Three Purifications: Through this process, the practitioner purifies:
The ordinary body into the vajra body, by visualizing it as the deity's perfect form.
The ordinary speech into vajra speech, by reciting the mantra of the deity.
The ordinary mind into vajra mind, by recognizing that the mind is fundamentally pure and empty.
Symbolism: This stage is often compared to a caterpillar transforming into a butterfly. The caterpillar's form is not simply destroyed; it is a phase that is transmuted into a new, more refined form. Similarly, the ordinary body is not destroyed but transformed through visualization into its vajra equivalent.
2. The Completion Stage (Tib. Dzog Rim)
This is the more advanced stage, which deals directly with the subtle body and energy systems to achieve a profound, irreversible transformation. While the Generation Stage purifies the outer, grosser level, the Completion Stage works with the inner, subtle realities.
The Subtle Body: A central element of this stage is the understanding of the subtle body, which consists of energy channels (nāḍī), subtle winds (prāṇa), and energy drops (bindu).
The Inner Yogas: Practices such as the yoga of inner heat (Tummo) are used to manipulate these subtle energies. The goal is to gather the energy winds into the central channel, where they dissolve.
The Clear Light Mind: As the winds dissolve, the gross and subtle levels of mind also dissolve, revealing the most fundamental level of consciousness, known as the Clear Light Mind. This is the mind in its primordial, luminous state, free from all defilements.
The Illusory Body: From this state of Clear Light, the practitioner can manifest an Illusory Body that is a pure manifestation of their now-purified mind. This body is made of light and is free from the limitations of the physical body.
Union of the Illusory Body and Clear Light: The final, ultimate stage is the union of this Illusory Body with the Clear Light Mind. This is the culmination of the path and results in the full realization of the Vajra Body.
Key Denotations and Context
Vajrakāya (Tib. rdo rje sku): The indestructible body of an enlightened being, attained through tantric practice. It is a symbol of liberation from the cycle of birth and death.
The Four Kāyas: The Vajrakāya is sometimes considered a fifth kāya in some traditions, or it is integrated into the traditional three or four kāya systems. In the context of the "four kāyas" (or bodies of a Buddha), the Vajrakāya is the final fruit of the path, signifying the complete, unchanging nature of Buddhahood.
Purpose: The development of the Vajra Body is seen as a fast path to enlightenment. By using the mind's own creative and transformative power, the practitioner can achieve in one lifetime what might otherwise take countless eons. It is the ultimate expression of the tantric view that liberation can be found not by escaping the body, but by transforming it.
— THE PATH TO IMMORTALITY STARTS WITH THE BODY: THE “INNER BODY” (or SUBTLE BODY). —
QUESTION:
Thanks! Please give me a complete description of the subtle body in especially Tibetan Buddhism; but in general its location, form, the substance(s) it’s composed of, its history of conception and development within Hindu-Yogic, Buddhist, and Sufi contexts, and the way that it is transformed into a higher form, such as the vajrakaya.
GEMINI:
The concept of the subtle body, or sūkṣma-śarīra (Sanskrit), is a fundamental element in various esoteric and mystical traditions, acting as a bridge between the gross physical body and the immaterial mind or consciousness. It is considered a "quasi-material" aspect of the human being, invisible to the naked eye but still having a form, location, and substance.
Composition and Form
In Tibetan Buddhism, the subtle body is a central component of tantric practice, particularly in Highest Yoga Tantra. Its form is visualized as a network of channels, winds, and drops.
Channels (Tib. tsa, Skt. nāḍī): These are the pathways for subtle energy. While systems differ, they commonly describe a central channel running from the crown of the head to a few inches below the navel, and two side channels (left and right) that wrap around the central channel at various points. These channels are understood to be invisible to the ordinary eye, and they are said to number in the thousands.
Winds (Tib. lung, Skt. prāṇa): These are the subtle energies or "vital breaths" that flow through the channels. The winds are the "mounts" or vehicles of the mind. Ordinary consciousness is tied to the gross winds, and when a yogi purifies and gathers the winds, it affects the state of the mind.
Drops (Tib. tiglé, Skt. bindu): These are the essence of the subtle body, containing the potential for both defilement and enlightenment. They are often described as being a white drop and a red drop, located at different points in the subtle body.
History of Conception and Development
The concept of a subtle body is ancient and has developed differently across traditions.
Hindu-Yogic Context: The concept of a subtle body (sūkṣma-śarīra) is found in the Upanishads, which describe five "sheaths" (koshas) that envelop the self (ātman). The subtle body is composed of three of these sheaths: the vital breath body (prāṇamaya kośa), the mental body (manomaya kośa), and the intellectual body (vijñānamaya kośa). In Sāṃkhya and later Vedānta, the subtle body is the transmigrating entity that carries karmic impressions from one life to the next. The purpose of Yoga is to gain mastery over these subtle energies to achieve liberation.
Buddhist Context: While early Buddhism focused on the direct experience of reality and the absence of a permanent self, tantric Buddhism, particularly Vajrayāna, developed a sophisticated model of the subtle body, influenced by both its own cosmology and Hindu-Yogic ideas. This framework provides a physiological basis for the mind-body connection, where the mind is seen to ride on the subtle winds. The Buddhist subtle body is not a permanent soul, but a functional, quasi-material entity that can be transformed.
Sufi Context: In Sufism, the subtle body is described through a system of "subtle centers of consciousness" (laṭāʼif). These are not always correlated with the Hindu or Buddhist systems, but they are also seen as luminous points within the human being that can be purified and awakened through spiritual practice. By focusing on these points through meditation, a Sufi seeks to gain direct awareness of the Divine Presence.
Transformation into the Vajrakāya
The transformation of the subtle body into a higher form, such as the Vajrakāya (the "Diamond Body"), is the ultimate goal of Highest Yoga Tantra. This process is the reverse of the death process, which is also a central theme in Tibetan Buddhism.
The Problem: The ordinary subtle body is a vehicle for karmic winds and drops, which create the obscurations of the gross mind and keep a person bound to suffering.
The Technique: Through advanced yogas of the completion stage, such as Tsa Lung (channels and winds) and Tummo (inner heat), the practitioner intentionally purifies and gathers the subtle winds into the central channel.
The Realization: As the winds enter and dissolve, the practitioner experiences the dissolution of the coarser levels of mind, ultimately revealing the Clear Light Mind, the most subtle and pure level of consciousness.
The Result: From this realization, the practitioner can manifest an Illusory Body that is the physical expression of the Clear Light Mind. The final step is the union of this Illusory Body with the Clear Light, which is the full realization of the Vajrakāya. This is a state of complete, irreversible enlightenment.
This video from a Tibetan Buddhist perspective explains the concept of the subtle body and its use in meditation. The Subtle Body in Buddhist Practice.
THE TERMS, “Consciousness” & “Mind”, IN ŚAIVISM & SAMKHYA
QUESTION:
“Please describe the meaning and Sanskrit Śaivite terms for both consciousness and mind (manas); along with the Sanskrit Samkhya terms for consciousness and mind. Also please put all those concepts into context of their respective systems.”
GEMINI:
You've asked about the philosophical distinctions between consciousness and mind in two major traditions: Śaivite and Sāṃkhya. Both systems are Indian philosophical schools that offer sophisticated models of reality, but their terminology and specific concepts differ.
Śaivite Philosophy (especially Kashmir Śaivism)
Śaivism, and particularly the non-dualistic branch of Kashmir Śaivism, presents a unitive view of reality where all existence is a manifestation of a single supreme consciousness.
Consciousness: The supreme, all-encompassing reality is Śiva. Śiva is pure consciousness (cid), and everything that exists is a manifestation of Śiva's creative power, Śakti.
Terms for Consciousness:
Cid (चित्): This is the most direct term for consciousness, referring to the pure, ultimate reality that is Śiva. It is considered boundless, luminous, and the very essence of existence.
Prakāśa (प्रकाश): Luminous, self-shining consciousness. This is the aspect of Śiva that is pure awareness, the light that illuminates all things.
Anuttara (अनुत्तर): The supreme, unsurpassed reality. It is the unconditioned, ultimate consciousness from which all other realities arise.
Mind: The mind, in this system, is a product of Śiva's manifestation. It is a lower, limited expression of consciousness, not a separate principle.
Terms for Mind:
Manas (मनस्): The mind, or the thinking faculty. It is the part of the internal organ (antaḥkaraṇa) that receives sense impressions and forms thoughts and intentions. It is a subtle but still material part of the creation.
Antaḥkaraṇa (अन्तःकरण): This term refers to the "inner instrument" or "internal organ," which is the totality of the mind's functions. It includes manas (the mind), buddhi (intellect, discernment), and ahaṃkāra (ego, or the sense of self).
Context: In Śaivism, the distinction is between the absolute, pure consciousness (Śiva, cid) and the manifested, limited mind (manas, antaḥkaraṇa). The goal of the Śaiva practitioner is to recognize that their individual, limited mind is not their true self, but a projection of the ultimate, divine consciousness. This is a non-dualistic realization that sees all of reality as a single conscious whole.
Sāṃkhya Philosophy
Sāṃkhya is a dualistic system, meaning it posits two ultimate, independent realities: consciousness and matter. It does not see them as part of a single reality, as Śaivism does.
Consciousness: In Sāṃkhya, consciousness is a pure, passive witness. It is an independent principle that is distinct from all material existence, including the mind.
Term for Consciousness:
Puruṣa (पुरुष): The term for pure consciousness. There are considered to be countless individual puruṣas, each a pure, unchanging, and inactive spiritual essence. It is the observer, the witness, and it is fundamentally separate from nature.
Mind: In Sāṃkhya, the mind is part of the material, or creative, principle. It is considered an evolute of Prakṛti (primordial matter/nature).
Terms for Mind:
Manas (मनस्): The mind, which is part of the subtle body. It's the faculty that coordinates the sense organs and creates thoughts. It is a subtle material organ, not consciousness itself.
Buddhi (बुद्धि): The intellect or discernment. It's the highest evolute of Prakṛti and is responsible for making decisions and gaining knowledge. It's the closest material principle to Puruṣa.
Ahaṃkāra (अहंकार): The ego, or the "I-maker." This is the principle that gives rise to the sense of a separate, individual self. It's also an evolute of Prakṛti.
Context: In Sāṃkhya, the problem of existence is one of mistaken identity. The Puruṣa (consciousness) mistakenly identifies with the products of Prakṛti (matter), including the mind (manas, buddhi, ahaṃkāra). Liberation (mokṣa) is achieved when the Puruṣa realizes its true nature as a separate, pure witness and detaches itself from the material world, including its own mind. This is a dualistic realization that separates the spiritual essence from the material world.
| Śaivism | Sāṃkhya |
| Consciousness | Cid, Prakāśa, Anuttara (all aspects of Śiva, the supreme reality) | Puruṣa (the pure, passive, witnessing principle) |
| Mind | Manas, as part of Antaḥkaraṇa (a limited, manifested expression of consciousness) | Manas, as part of the evolutes of Prakṛti(a material, insentient principle) |
| Relationship | The mind is a limited form of consciousness. | Consciousness and mind are two entirely separate principles. |
THE ENERGETIC MAKE-UP OF THE FOUR BODIES:
