There is very little difference between the body a moment before and a moment after death from a purely physical point of view. Yet, however, the common sense tells us that the former is still alive, though even vaguely, and the latter is death. There is a life element in all living organisms that keeps the physical matter alive and organised. This life element is called the etheric body in the theosophical and anthroposophical literature. It is a collection of finer layers of matter and governs the organisation of the physical body. The purely physical structures made of Ksititattva or solid element would disintegrate, as happens usually after death, if left to itself. During the death the components of etheric body merge to their cosmic counterparts and the physical body starts to decay from a highly organised structure into dust. This etheric body is a collection of three subtler elements, liquid (or Apahtattva), luminous (or Tejastattva) and aerial (or Váyutattva). None of these three can be separated from each other due to their close association. First one of them, liquid element forms the liquid body. The liquid body consists of the liquid portion of the body and is known as Kapha in Ayurveda.

“The first of the three fundamental elements that maintain the health of the living being is Váyu, the second is Pitta, and the third is Kapha. I have already discussed the five internal and five external Váyus. The Pitta element is the principal helping factor in the digestive mechanism. As a result of it, the seven formative body elements are created. The third health-determining element is Kapha, or the liquid, viscous portion of the body. Excess Kapha creates spontaneous heat within the body which manifests externally as fever. In traditional Muslim medicine, of course, blood is also considered a fundamental, health-determining element, but this is not so in Ayurveda.” (Shrii Shrii Anandamurti, Shabda Cayanika’, part 3)

Other important old school of medicine the Traditional Chinese Medicine recognises five substances that are indispensable for life. They are Qi (life-force), Blood, Jing (essence), Shen (spirit) and Jin Ye (liquids). Out of these five, blood and liquids form the liquid body. According to the yogic system, the liquid element is controlled by the 2nd Chakra, Svádhiśt́hána, which is situated at the root of penis. In Chinese Medicine the organs in lower burner such as kidneys, bladder, liver, small intestines and large intestines control the flow of liquids and formation of blood. The lower burner is a part of the abdominal cavity, which is theoretically situated below the navel point. Anatomically there are no such separate structures expect maybe the diaphragm that separates the upper and middle burner. These two are further discussed with their relation to the luminous are aerial bodies. The discoveries of Chinese Medicine are parallel to those of Ayurveda and yogic texts so the idea of three burners (or Sanjiao in Chinese) correlates nicely to three Dosas and three Chakras that control the three elements under discussion. Nevertheless, the Chinese medicine operates in the subtler layers of body so its anatomical system is not to be confused with that of physical western medicine. There are many differences in the function of internal organs between the Traditional Chinese Medicine and the western system of anatomy. In the Chinese system, small and large intestines separate the liquid portion from the digested food and channels it to the circulation. Kidneys and bladder control directly the liquids and water balance of body. Regarding liver and blood, the “Yellow Emperor’s Classic of Medicine” says:

“Liver deposit blood and heart keeps it running. When body moves, blood flows in meridians but at rest it returns to liver. Therefore it is said that liver deposits blood”. (Suwen, 1.10)

This body has a form, as the liquid element can transmit four Tanmátras out of five (viz. sound, touch, form and taste). The liquid body has a similar shape than the solid one. It contains several plexii, which again correspond to the endocrine glands in the solid body. The secretion of hormones in liquid body happens in a perfect adjustment with the change of moods or Vrttis in the mind. Each of the 50 yogic Vrttis are represented by a specific hormone in the liquid body, and this compatibility is only partly manifested in or gross, solid body. Higher plexii secrete subtler hormones, and these hormones are again metabolised by the lower ones. The secretion of highest plexus, multi-propensive or macro-pineal plexus causes ecstatic mood in human beings. These hormones or Granthirasas in Sanskrit have also a special taste, which can be felt by Sádhakas or spiritual aspirants. If the mind is full of mundane worries, the hormones of upper glands get destroyed before they reach the arena of conscious mind in lunar plexus of Ájina Chakra. If, however, one maintains ceaseless vigilance over one’s thoughts and ideates on the Supreme, the secretions of upper plexii can move freely and invigorate the lower ones. One remains constantly in a stage of Mahabhava or spiritual intoxication. This stage was presented by Shrii Ramakrishna, when he danced in the joy of ecstasy of Divine Mother. This Madhya Sádhaná is further explained:

“He who enjoys the bliss of the nectar secreting from the pineal gland is a Madya-Sádhaka. Hormones are secreted from every gland. The hormone secreted from the supreme gland, the pineal, is partly controlled by the moon (soma) and hence the nectar secreted from this gland is known as Somadhara or Somarasa. This Somadhara vitalises the different glands and blesses the aspirant with the joy of divine intoxication. Man does not ordinarily taste this bliss. The existence of various thoughts in the region of pituitary gland and mind destroys this fluid. Those who are absorbed in meditation alone can taste this nectar and with it, the aspirant feels intoxication. The laymen miscomprehend this state.” (Shrii Shrii Anandamurti, “Tantra and Society”, Tantra part II)

The Svádhiśt́hána Chakra controls the seven Dhatus of Ayurveda. The transformation of these Dhatus as it is described by Ayurveda happens in the liquid body. In this process, Rasa is transformed to Mamsa, Mamsa to Rakta, Rakta to Meda, Meda to Asti, Asti to Majja and finally Majja to Shukra) The solid body can follow this cycle only to some extend. The outcome or the finest stuff in liquid body is Shukra or semen. This semen can further take two different route, either descend to testes (or ovaries) and initialise the formation of seminal fluids in solid body. Or it can ascend, move upwards through the spinal column and serve as the nutrition of higher glands. This upward movement has nothing to do with the gross seminal fluid in the solid body. When the seminal fluid is once formed, it has no other option than to go out from the human body. In Ayurveda it is said that three excretions, urine, stool and semen, will be discharged from the body and their movement should not be checked. The checking the movement of these excretions will result in their accumulation in body as they are not metabolised anywhere and finally to so many diseases. The checking the flow of semen in the case of the spiritual aspirants means to prevent the transformation of lymph (or Rasa Dhatu) into the semen by the means of mental purity, good association and fasting. As once created, the semen will go out from the body. There is no use to try to bring it back into the body. The spirit of Naesthika Brahmacarya (an uninterrupted vow of celibacy) concerns with the checking of the production of semen from the lymph. It is said in yogic literature:”Urdhvareta bhaveta yastu sa devah na tu mánusah”, those who can convert their vital energy upwards, instead of its downward movement, shall not remain as human beings but will become gods. In the case of these Urdhvaretas (or those who are able to sublimate the sexual energy through the practice of Yoga) the natural movement of lymph to the testes and finally out from the body in the form of the semen is converted to the upward movement of the lymph. In their cases, the lymph is not wasted from the body but is goaded upward serving as the food of nerve cells and higher Chakras. As a result, their spiritual progress is accelerated and they can reach their goal within very short span of time.

There is a close relation between the solid and liquid bodies. The liquid portion of food gets transformed into Rasa or lymph in the liquid body. Lymph functions further as the primary factor in the manufacture of hormones and, according to Ayurveda, Stanya or milk. The next Dhatu, Mamsa produces skin, Rakta produces vessels, Meda produces bones, tendons and muscles, Majja produces hairs, and finally, Shukra produces Ojas or semen. Thus if the is any imbalance or disturbance in the cycle of Dhatus, the result will be seen in the solid body. Whenever there is excess transformation of the lymph into the semen due to lack of self-restraint, the body runs out of the fundamental Dhatus. This may result in cancer, diabetes or any disease where the formation of different tissues of the body is disturbed.

The liquid body consists of several Srotas or meridians. These meridians supply building materials for different organs in the liquid body. The anatomy of liquid body is somewhat similar to that of the solid body due to their close relation. The sensory organs of liquid body (which are four in number viz. eyes, ears, skin and tongue according to four Tanmátras of liquid element) function in same way as the organs in the solid body, yet in the majority these fine sensory organs are sleeping. Through the constant occult practice man can awaken these organs and get subtler knowledge about the liquid or luminous world. Many healers, occultists and inventors of subtle therapies could see the defects in these bodies and provided solution to them.

The luminous body

Subtler than liquid body is the luminous body. It is made of Práńashakti, which is known as Qi in Chinese Medicine. The literal translation of Práńashakti is “life-force”. However, it is not the same as Práńa which is one of the 10 Váyus and belong to the aerial body. Práńashakti belongs to the luminous element, which can transmit three Tanmátras out of five (viz. sound, touch, and form). It is the aura or halo around the physical body as seen by many healers and occultist. Práńashakti responds to electro-magnetic stimulation and can be even photographed with certain instruments. Many therapies like acupuncture and magnetic therapy utilise this capacity of luminous element.

The luminous body is controlled by the 3rd Chakra, Mańipura or igneous plexus, which is situated in the navel region. According to yogic texts it is the tissue of thunderlike force, known as Rudra¬granthi in Sanskrit, and the shelter of heat, Agnyáshaya. The Latin equivalent for fire, igneous, comes from the Sanskrit word Agni, which means "fire". Therefore the name of ignenous plexus in Sanskrit is Agni mandala. It is also known as Maháshaya, shelter of greatness, being the centre of the body. In China this plexus is known as Lower Dantian and some branches of Asian martial art try to reach the control over it, because it gives firmness and steadiness to the physical body. It is also one of the main invigorating points in acupuncture (Qihai, Ren 6).

During the time of foetal life, the embryo is connected to the maternal body by the means of umbilical cord. It receives vital fluid (Pránarasa) from its mother through the medium of igneous plexus. Later, when the body of a child starts its life independent from the vitality of its mother, this plexus becomes the main sphere of existence of its vitality. It is also the main location of the bodily fire (Dehágni) and thus its temperature is more than bodily temperature generally. It is often seen, that after a person's death that this part of the body is not incinerated by the normal temperature of the funeral pyre. It happens only, when the body is allowed to burn for a long time and with enormous heat.

Compared with the Traditional Chinese Medicine, the organs controlled by Mańipura Chakra are stomach, spleen and gallbladder. They are situated in middle burner and assist in digestion of food. Therefore the luminous body is represented by the Pitta element of Ayurveda. Pitta constitution refers to a person who is easily irritated and is subject to temper tantrums, impatience and anger. In Chinese medicine anger is the emotion of liver and indicates the presence of fire in internal organs. Pitta type also suffers from gastric problems such as ulcers, heartburn, acidity and hot sensations in the stomach or intestines.

There are certain cases when solid, liquid and luminous bodies detach from each other. This happens to a spiritual aspirant, Sádhaka who entertains a desire for certain physical attributions. After their death they leave the cross solid and liquid elements but carry a body made of luminous, aerial and ethereal factors. In spiritual literature these beings are referred as Devayonis:

“Suppose a person is practising spiritual Sádhaná regularly, properly, and with proper inspiration and sincerity, but some other desires, some other longings, remain covered in the person’s mind. The person is a good person, he or she is sincerely doing Sádhaná, but in his mind he thinks, “If Bábá gives me ten lakhs – or five lakhs – or only two lakhs – everything will be managed properly. Oh, no! I won’t ask for these things. No, no, no, it is bad, it is bad.” That desire, that longing for money, remains in him, although he or she is a developed soul, not a bad person, not at all a bad person. So what happens? Because of his piety, after death he gives up the physical structure, the solid body, and gives up the aquatic structure, that is, Apatattva, also; but the other three factors – Tejas [luminous factor], Marut [aerial factor], Vyoma [ethereal factor] – remain with him, with his detached mind. These beings are called Devayonis. They are of seven types – Yakśa, Rakśa, Kinnara, Gandharva, Vidyádhara, Siddha and Prakrtiliina.” (Shrii Shrii Anandamurti, “Ghosts and Evil Spirits”, Ánanda Vacanámrtam Part 3)

The aerial body

The aerial body is made of vital airs or Váyus. These vital airs are ten in number. There are five internal and five external Váyus. First internal Váyu is known by the Sanskrit name Práńa. Práńa Váyu is situated in the area from the navel to the throat. It helps with the respiratory functions and the circulation of vital energy. In Ayurveda it is primarily referred as Váyu or Vata, the first fundamental health-determining element. Its area corresponds to the upper burner or thoracic cavity in the Traditional Chinese Medicine. The three organs situated in the upper burner are heart, lungs and pericardium. In Chinese medicine lungs’ function has a close relationship with the formation of collective (Zong) Qi, which is the combination of essential Qi transformed from water and food with the inhaled Qi of the lung. Collective Qi accumulates in the chest and then flows up to the throat to control respiration. Since all the blood vessels lead to the lung, collective Qi is distributed throughout the body to nourish the tissues and organs in maintaining the body's normal functional activities. In this sense it shares certain attributes of the fifth vital air, Vyána. In Ayurveda Vyána Váyu in seen to function throughout the whole body. It helps in the circulation of vital fluids and blood and makes the perception possible.

In Traditional Chinese Medicine heart is seen as the seat of Shen or soul. Some texts refer heart as immaterial governor of physical body and pericardium as its representative in the physical structure. Pericardium is Traditional Chinese Medicine is not the same organ as in western anatomy. As the Chinese name, Xinbaoluo describes, it is the cover of the heart and through its openings human soul connects to the external world. Pericardium meridian points have a powerful influence on the mind. Pericardium also has an effect on a person’s relationships. Pericardium governs blood, and houses the mind, both functions being the same as the heart. The heart is said to dominate the blood and vessels indicating its function of promoting blood circulation. Regarding the heart the “Yellow Emperor’s Classic of Medicine” says: “The heart is in charge of the blood vessels.” The vessels are the pathways of blood circulation while the heart is the motive power of blood circulation. Only if there is ample heart Qi can the blood circulate incessantly in the vessels to nourish the whole body. Thus heart in Chinese medicine shares the function and attributes of Práńa Váyu in Ayurveda.

The connection of the mind or soul with aerial body, as seen in Chinese medicine is also supported by the yoga philosophy. According to yoga science there is eleventh Indriya or sensory organ known as Práńendriya, which is actually collection of ten Váyus. Like the action of breathing, the activity of Práńendriya is pulsative, so there is an arrangement of alternative motion and pause in its flow. During the state of pause mind is able to receive the Tanmátras and takes the form of shapes represented by those Tanmátras.

“The Práńendriya is an Indriya which is not included in the list of the sensory and motor organs, yet with the help of all the Indriyas it assists in the process of subjectivisation (its objects are called Dhárya or subjectivised). The expression of the Práńendriya takes place through the five internal Váyus and five external Váyus. As the Váyus themselves are included in the list of the five fundamental factors (as air), Práńendriya cannot be treated as a separate Indriya. Material science is unable to explain why Práńendriya is engaged in the process of subjectivisation. Likewise, science can explain how a person speaks, but fails to explain from which source the vocal cord derives its capacity to utter sound.” (Shrii Shrii Anandamurti, Subháśita Saḿgraha Part 6)

The aerial body is controlled by the 4th Chakra, Anáhata, which is also known as sidereal plexus or Nakśattra Mandala in Sanskrit. In China this is known as Middle Dantian. The aerial factor can transmit two Tanmátras (viz. sound and touch) and thus it cannot have form, nor can it be seen. However, its presence can be felt and its vibration can be heard, but not with crude sensory organs. Some healers and psychics have the capacity to sense the aerial body and can correct defects in Váyus.

The rest three internal Váyus reside in other places of the body. Apána Váyu functions in the area from the navel down. It helps in the excretion of urine and stool. The etymological meaning of Apána is “that which does not help in increasing fluidity”. Samána Váyu is situated at the navel region and maintains equilibrium between the Práńa and Apána váyus. When these Váyus lose their balance, death of the unit body usually occurs.

“Due to illness, old age or an unexpected injury, the region inhabited by Práńa Váyu degenerates and the Práńa Váyu can no longer maintain its natural functional capacity and flow. In this unnatural condition it strikes against the Samána Váyu causing the Samána Váyu to lose its equilibrium. As a result, the navelly-situated Samána Váyu and the upper body Práńa Váyu quit their respective areas and merge; the two then create pressure on Apána Váyu. In this condition the Udána Váyu loses its normal ability to function under the united pressure of Práńa, Samána and Apána. This condition we call “navel breathing”. As a result of the Udána Váyu losing its normal functioning, a rattling sound is produced in the throat. This is an indication of imminent natural death.” (Shrii Shrii Anandamurti, Shabda Cayaniká Part 1)

The last internal Váyu under discussion is Udána. The Udána Váyu is situated in the throat and helps in vocalization and expression of thought. Five external váyus are Nága, Kúrma, Krkara, Devadatta and Dhananjaya. Nága Váyu resides in the joints. It helps with jumping and extending the body. Kúrma Váyu is found in the different glands of the body. It helps with the action of contraction. Krkara Váyu is scattered throughout the body. It expresses itself in the increase or decrease of air pressure and thus helps in yawning and stretching. Devadatta Váyu bases its action on the increased or decreased pressure of food and water in the stomach. Thus it rouses thirst and hunger. Dhanainjaya Váyu pervades the body and creates the feeling of sleep or drowsiness. At the time of death when internal Váyus leave the body, four of the five external Váyus join with the Práńa Váyu and leave the body together with it. Only the Dhanainjaya Váyu remains in the body and creates the deep sleep of death. After cremation or when the body completely decomposes Dhanainjaya also merges into the cosmic aerial factor.

Ethereal body

The finest layer of five fundamental factors is the ethereal factor or Vyomatattva. It forms the ethereal body of livings beings. This ethereal body is not to be confused with the etheric body, which is the collection of three elements cruder to ethereal factor, namely liquid (or Apahtattva), luminous (or Tejastattva) and aerial (or Váyutattva). Ethereal factor can only transmit one Tanmátra, sound or vibration. Ethereal body is the seed of all cruder manifestations in the form of vibration. It conveys the design of further bodies to the cruder layers of matter. Because its proximity with mind, it is the first body to be organised after the embodiment of mind to the new set of bodies. Human body is made according to Saḿskáras of reaction of actions from the past life. These Saḿskáras reside in bodiless mind in seed form during the intervening gap between the two earthly lives. When the rebirth occurs, the vibration of Saḿskáras is first manifested in the ethereal layer where they organise the ethereal body as a seed for further cruder bodies. During the foetal life these cruder bodies develop according to the design in ethereal layer. Also during the life itself Saḿskáras manifest first as changes in the ethereal structure and later on become visible as growth, decay or diseases in the cruder bodies. Ethereal body is known as etheric double in the theosophical literature. It serves as a model or matrix of the human body form, thus it is called the "double" since the body conforms to the shape or condition of this double. Ethereal body is controlled by the 5th Chakra, Vishuddha, which is also known as solar plexus or Saora Mańd́ala in Sanskrit.