By Jay Johnston
The concept that the human physique comprises 'subtle our bodies' - psycho-spiritual essences - are available in quite a few esoteric traditions. This radical kind of selfhood demanding situations the dualisms on the middle of Western discourse : mind/body, divine/human, matter/spirit, reason/emotion, I/other. 'Angels of hope' explores the aesthetics and ethics of refined our bodies. What emerges is an figuring out of embodiment now not solely tied to materiality. The publication examines using sophisticated our bodies throughout more than a few traditions, yogic, tantric, theosophical, airtight and sufi. 'Angels of wish' indicates the relevance of the delicate physique for faith, philosophy, artwork background and modern feminist spiritual reviews and theories of wish.
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Extra resources for Angels of Desire: Esoteric Bodies, Aesthetics and Ethics
Subtle Bodies 27 identify seven centres (as do Western Theosophical Schemes and the majority of “New Age” versions). Because of the centrality of the ‘lived body’ and emphasis on praxis in these two traditions and the affinity this accords with Irigaray’s work, it is the seven-chakra model that has been selected to exemplify subtle anatomy below. Symbolised by lotus flowers, each chakra is ascribed a particular number of petals that are understood to unfurl and open as the subject themselves opens to an interconnection with Self (or spirit) and acquires increased perceptive abilities.
Its sound or “seed syllable” is ham and Ether69 (understood as the “source” of all material elements) is its corresponding element. 70 4. Anähata–cakra Known as the heart lotus, the “wheel of the unstruck [sound]” is located in the centre of the chest. It is considered the seat of the divine (or consciousness) within the body. Understood to have twelve petals, this chakra is associated with the qualities of compassion and love. Corresponding with the sound oµ and the wind element, it is of central significance within the chakra network and its unfolding is understood to activate harmoniously the unfolding of all other chakras.
These questions are to remain open, left to resonate throughout the body of this text. The scope of this chapter has been inevitably broad, as the style of intersubjectivity that is being explored and the concept of subtle bodies which underlies it, necessarily requires a transdisciplinary and cross-cultural investigation as it results from a long process of conceptual cross-fertilisation. It is not enough to enter into discussion of Irigaray’s dual subjectivity and subtle body schemas without thinking about the model of matter–consciousness, process ontology and the ontologising of difference that can be recognised as informing it.