Religious traditions describe fundamental mystical experience. Enlightenment or Illumination are generic English terms for the phenomenon, derived from the Latin illuminatio (applied to Christian prayer in the 15th century) and adopted in English translations of Buddhist texts, but used loosely to describe the state of mystical attainment regardless of faith.
Mystic traditions form sub-currents within larger religious traditions—such as Kabbalah within Judaism, Sufism within Islam, Vedanta and Kashmir Shaivism within Hinduism, Christian mysticism (and arguably Gnosticism) within Christianity, as well as Alchemy —but are often treated skeptically and sometimes held separately, by more orthodox or mainstream groups within the given religion, due to the emphasis of the mystics on direct experience and living realization over doctrine. Mysticism is sometimes taken by skeptics or mainstream adherents as mere obfuscation, though mystics suggest they are offering clarity of a different order or kind. In fact, a basic premise of nearly every mystical path, regardless of religious affiliation, is that the experiences of divine consciousness, enlightenment and union with God that are made possible via mystical paths, are available to everyone who is willing to follow the practice of a given mystical system. Within a given mystical school, or path, it is much more likely for the mystical approach to be seen as a divine science, because of the direct, replicable elevation of consciousness the mystical approach can offer to anyone, regardless of previous spiritual or religious training.
Some mystic traditions can exclude the validity of other traditions. However, mystic traditions tend to be more accepting of other mystic traditions than the non-mystical versions of their traditions. This is based on the premise that the experienced divinity is able to bring other mystics to their own tradition if necessary. Some, but not all, mystics are even open to the idea that their tradition may not be the most practical version of mystic practice.
Different faiths have differing relationships to mystical thought. Hinduism has many mystical sects, in part due to its historic reliance on gurus (individual teachers of insight) for transmission of its philosophy. Mysticism in Buddhism is largely monastic, since most Buddhists consider jhana (meditation) to be an advanced technique used only after many lifetimes. Mysticism in Abrahamic religions is largely marginalized, from the tolerance mainstream Muslims grant to Sufism to the active fears of cultism prevalent among western Christians, with Chasidic Kabbalists of Judaism being the notable exceptions. Mysticisms generally hold to some form of immanence, since their focus on direct realization obviates many concerns about the afterlife, and this often conflicts with conventional religious doctrines. Mystical teachings are passed down through transmission from teacher to student, though the relationship between student and teacher varies: some groups require strict obedience to a teacher, others carefully guard teachings until students are deemed to be ready, in others a teacher is merely a guide aiding the student in the process.
Mysticism may make use of canonical and non-canonical religious texts, and will generally interpret them hermeneutically, developing a philosophical perspective distinct from conventional religious interpretations. Many forms of mysticism in the modern world will adapt or adopt texts from entirely different faiths—Vivekananda in Vedanta, for instance, is noted for his assertions that all religions are one. As a rule, mysticisms are less concerned with religious differences and more concerned with social or individual development. What mysticism is most concerned with, however, is having the most effective set of practices to attain enlightened consciousness and union with God. Not much else beyond this matters to a dedicated mystic, who focuses on the inner realms: mind-breath, non-thinking awareness, and so on. Mystics are not too concerned with the opinions or the religious tools of their more conservative religious compatriots.
:My words are very easy to know, and very easy to practice; :but there is no one in the world who is able to know and able to practice them. (Legge, 70)
References to "the world" are common in mystical and religious traditions, including admonitions to be separate, and the call to a detachment analogous to emptiness. One key to enigmatic expressions lies in the perspective that "the world" of appearances reflects only learned beliefs—based on the limitations of time, culture and relationships—and that unquestioned faith in those misperceptions limits one's return to the divine state. The cloaking of such insights to the uninitiated is an age-old tradition; the malleablity of reality was thought to pose a significant danger to those harboring impurities.
Readers frequently encounter seemingly open-ended statements among studies of mysticism throughout its history. In his work, Kabbalah, Gershom Scholem, a prominent 20th century scholar of that field, stated: "The Kabbalah is not a single system with basic principles that can be explained in a simple and straightforward fashion, but consists rather of a multiplicity of different approaches, widely separated from one another and sometimes completely contradictory".
Some Passages seem to be aphorisms, riddles and parables all at once. For instance, Yunus Emre's famous passage:
:I climbed into the plum tree :and ate the grapes I found there. :The owner of the garden called to me, :"Why are you eating my walnuts?"
The pursuit of knowledge in the realm of physics was sometimes seen as inseparable from understanding the mind of God—the 20th c. comment by Albert Einstein that God does not play dice refers to the unfathomable discoveries of quantum physics, and is often cited to lend an aura of scientific validity to discussions of a mystical nature. The rift between mysticism and the modern sciences derives mainly from elements of scientism in the latter: certain branches of the natural sciences, sometimes disavow subjective experience as meaningless, fully understanding the limitations of the ancient languages. That said, several areas of study in biology (work of Mae Wan Ho and Lynn Margulis are two examples) and philosophy address the same issues that concern the mystic, and some modern physicists are now attempting to understand a multiple dimensional reality that, coincidentally, philosophers and mystics' have attempted to describe for millennia. Physicist David Bohm speaking of consciousness expressing itself as matter and/or energy could be completely understood by the mystic or philosopher, whatever his cultural/religious heritage. It should be clear that no scientific backing need be used in that understanding but it is sometimes forced together for validity's sake. However, the historical lack of rigor in defining "dimensions" does not make it clear that historical mysticism and philosophical "dimensions" are the same as what physicists are defining.
Furthermore, Continental philosophy tends to be concerned with issues closely related to mysticism, such as the subjective experience of existence in Existentialism. It should be noted that while existentialism suggests a nothingness rather than a oneness, the mystic's pursuit of emptiness—despite its fear producing angst—for the sake of union with the Divine, points directly toward a potential unity between physics and psychology that does not at present exist. The mystic's attempt to describe cause and effect between one's internal state and the miraculous, hints at a close connection between psychological stability (ego transcendence) and the mysterious realm of causality quantum physicists are now deciphering—dimensional reality shifts that synchronize with states of consciousness and unconflicted choices.
Mysticism is related to epistemology to the extent that both are concerned with the nature, acquisition and limitations of knowledge. However, where epistemology struggles with foundational issues—how do we know that our knowledge is true or our beliefs justified—mystics often appear more concerned with process as the means to true knowing. However, every mystical path has necessarily as its ontological purpose, the discernment between truth and illusion, and many approaches emphasize the total discarding of beliefs as the prerequisite to knowledge in the phenomenological sense. Foundational questions are generally answered, in mystical thought, by mystical experiences. Their focus, less on finding procedures of reason that will establish clear relations between ontos and episteme, but rather on finding practices that will yield clear perception. The goals therefore are the same, but the mystic's awareness of evolving levels of consciousness encompass another realm altogether. At least one branch of epistemology claims that non-rational procedures (e.g. statements of desire, random selection, or intuitive processes) are in some cases acceptable means of arriving at beliefs, while the mystic's goal is discarding said beliefs as a limit to knowledge. The term "mysticism" is also used in a pejorative sense in branches of epistemology to refer to material beliefs that cannot be justified empirically, and thus considered irrational. According to Schopenhauer, mystics arrive at a condition in which there is no knowing subject and known object: The emphasis that is placed on subjective direct experience of the "divine and otherworldly transcendent goal of unity", makes it highly controversial to individuals who place a greater emphasis on empirical verification of knowledge and truth (such as scientists for example). In this sense, one again returns to a more philosophical context within the fields of Epistemology and the philosophy of perception, exploring the notions of truth, belief, knowledge and verification.
Phenomenology is perhaps the closest philosophical perspective to mystical thinking, and shares many of the difficulties in comprehension that plague mysticism itself. Husserl's phenomenology, for instance, insists on the same first-person, experiential stance that mystics try to achieve: his notion of phenomenological epoché, or bracketing, precludes assumptions or questions about the extra-mental existence of perceived phenomena. Heidegger goes a step beyond: rather than merely bracketing phenomena to exclude ontological questions, he asserts that only 'beingness' has ontological reality (similar to Baruch de Spinoza's suppositions) and thus only investigation and experiencing of the self can lead to authentic existence. Christian mystics would assert that "the Kingdom of Heaven is within" references the same approach. Phenomenology and most forms of mysticism part ways, however, in their understanding of the experience. Phenomenology (and in particular existentialist phenomenology) is pre-conditioned by angst (existential dread), which arises from the discovery of the essential emptiness of 'the real' and can go no further; mystics, by contrast take the step beyond to "being" and describe the peace or bliss that derives from their final active connection to 'the Real'. Those who adopt a phenomenological approach to mysticism believe that an argument can be made for concurrent lines of thought throughout mysticism, regardless of interaction.
:"The contemplative traditions are based upon a series of experiments in awareness: what if you pursue this Witness to its source? What if you inquire within, pushing deeper and deeper into the source of awareness itself? What do you find? As a repeatable, reproducible experiment in awareness? One of the most famous answers to that question begins: There is a subtle essence that pervades all reality. It is the reality of all that is, and the foundation of all that is. That essence is all. That essence is the real. And thou, thou art that. In other words, the observing self eventually discloses its own source, which is Spirit itself, Emptiness itself... and the stages of transpersonal growth and development are basically the stages of following this observing self to its ultimate abode."
:Q: "How do you know these phenomena actually exist? :A: "As the observing self begins to transcend... deeper or higher dimensions of consciousness come into focus. All of the items on that list are objects that can be directly perceived in that worldspace. Those items are as real in [that] worldspace as rocks are in the sensorimotor worldspace and concepts are in the mental worldspace. If cognition awakens or develops to this level, you simply perceive these new objects as simply as you would perceive rocks in the sensory world or images in the mental world. They are simply given to awareness, they simply present themselves, and you don't have to spend a lot of time trying to figure out if they're real or not." :"Of course, if you haven't awakened to [this] cognition, then you will see none of this, just as a rock cannot see mental images. And you will probably have unpleasant things to say about people who do see them".
According to author Joseph Chilton Pearce, author of "The Crack in the Cosmic Egg" and "Evolution's End," we have transcendence itself as our biological imperative:
"...Spiritual transcendence and religion have little in common. In fact, if we look closely, we can see that these two have been the fundamental antagonists in our history, splitting our mind into warring camps. Neither our violence nor our transcendence is a moral or ethical matter of religion, but rather an issue of biology. We actually contain a built-in ability to rise above restriction, incapacity, or limitation and, as a result of this ability, possess a vital adaptive spirit that we have not yet fully accessed."
"Historically our transcendence has been sidetracked... by our projection of these transcendent potentials rather than our development of them. We project when we intuitively recognize a possibility or tendency within ourselves but perceive this as a manifestation or capacity of some person, force, or being outside of ourselves. We seem invariably to project onto each other our negative tendencies..., while we project our transcendent potentials onto principalities and powers "out there" on cloud nine or onto equally nebulous scientific laws... we wander in a self-made hall of mirrors, overwhelmed by inaccessible reflections of our own mind."
"Culture has been defined by anthropologists as a collection of learned survival strategies passed on to our young through teaching and modeling...as the collected embodiment of our survival ideation, is the mental environment to which we must adapt, the state of mind with which we identify. The nature or character of a culture is colored by the myths and religions that arise within it, and abandoning one myth or religion to embrace another has no effect on culture because it both produces and is produced by these elements...That we are shaped by the culture we create makes it difficult to see that our culture is what must be transcended, which means we must rise above our notions and techniques of survival itself, if we are to survive. Thus the paradox that only as we lose our life do we find it."
"A new breed of biologists and neuroscientists have revealed why we behave in so paradoxical a manner that we continually say one thing, feel something else, and act from an impulse different from either of these...A major clue to our conflict is the discovery ...that we have five different neural structures, or brains, within us. These five...represent the whole evolution of life preceding us; reptilian, old mammalian, and human (other two?). Nature never abandons a good idea but instead builds new structures upon it...Thus, while we refer to transcendence in rather mystical, ethereal terms, to the intelligence of life, transcendence may be simply the next intelligent move to make."
"...Neurocardiology, a new field of medical research, has discovered in our heart a major brain center that functions in dynamic with the fourfold brain in our head. Outside our conscious awareness, this heart-head dynamic reflects, determines, and affects the very nature of our resulting awareness even as it is, in turn, profoundly affected."
The Indian spiritual teacher Meher Baba held that the nature of mysticism is both spiritual and practical:
Spiritual experience involves more than can be grasped by mere intellect. This is often emphasised by calling it a mystical experience. Mysticism is often regarded as something anti-intellectual, obscure and confused, or impractical and unconnected with experience. In fact, true mysticism is none of these. There is nothing irrational in true mysticism when it is, as it should be, a vision of Reality. It is a form of perception which is absolutely unclouded, and so practical that it can be lived every moment of life and expressed in every-day duties. Its connection with experience is so deep that, in one sense, it is the final understanding of all experience. When spiritual experience is described as mystical one should not assume that it is something supernatural or entirely beyond the grasp of human consciousness. All that is meant is that it is not accessible to limited human intellect until it transcends its limits and is illumined by direct realisation of the Infinite....
Going beyond natural theology (theologia naturalis) to direct experience of God is mystical theology (theologia mystica) or, as Thomas Aquinas defined it, "experiential knowledge of God" (cognitio dei experimentalis). In Catholicism the mystical experience is not sought for its own sake, and is always informed by revelation and ascetical theology. The effort being analogous to reentering a divine "field," which we misperceive we have been excluded—by sin/shame/remorse. Repentance (awareness of lower-self attachments) and ascetics (giving up the thoughts/behaviors) is the requirement for reestablishing divine communion/unity/grace.
Enlightenment is becoming aware of the nature of the self through observation. By examination of the interior thought system and emotions with detachment, one becomes aware of its processes without being controlled by them, allowing one greater creative capacity and ease of interaction with others and the environment.
:Hence the saying: If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.
::Sun Tzu, The Art of War Terms descriptive of a desired afterlife include Moksha (liberation or release), Heaven (traditionally understood as a gathering place for goodly spirits, near to God and other holy beings), and Nirvana (literally extinguishing of the mental fetters or unbinding of the mind), but in mystical parlance these reference an experience of reality "different from the present here and now." The goal is generally established through an "accidental" revelatory or miraculous experience such as a dimensional shift between one structure of reality to another. Once this "potentiality" has been experienced/received/observed, understanding how and why it has occurred becomes the goal of the individual and permanently stabilizing this "direct experience of God" is obsessively pursued. Because terms descriptive of the divine "goal" are defined differently—even by individuals within a given religion—and their usage within mysticism is often no less imprecise, it is extremely difficult for anyone, who has not experienced the simultaneity of the "shift in awareness/reality" to translate mystical language in a useful way.
In the Quaker view, the soul is inner light, an inherent presence of God within the individual. Eastern Orthodoxy holds that union with God happens in this life during baptism and continues via the process of theosis. Christian mystics, such as Jacob Boehme, seek this unity state of the soul while in the body, variously, through intense prayer, ascetism (purification), contemplation and meditation, to achieve resurrection of the Christ Self/nature in this life. Catholicism has the traditional belief that the salvation of the soul and union with God will occur only at the resurrection after physical death, and that God can be known logically, which is not so with practitioners in the Eastern Orthodox Faith.
The Jainist view of soul is perceivable non-matter that can connect to infinite knowledge, but cannot receive that knowledge without removal of the blanket of karma. As self knowledge is gained, the hold of karma is loosened, everything is seen clearly and nirvana(salvation) is achieved. The pure soul—divine unity—is accomplished when all the power of karma is destroyed. The view that the destruction of karma is the goal of the meditator is the same with the Buddhist concept of the escape from the rounds of rebirth (karma) and simultaneous enlightenment, and the Christian concepts of forgiveness or not seeking fame.
Islam shares this conception of a distinct soul, but with less focus on miraculous powers; the Muslim world emphasizes remembrance (dhikr, zikr): the recalling of one's original and innate connection to Allah's grace. In traditional Islam this connection is maintained by angels, who carry out God's will—returning the soul to one's authentic origin—though only prophets have the ability to see and hear them directly. The mystical path is incorporated within the Sufi tradition of Islam and the Self/Soul is embattled (jihad) with the infidel/ego. Sufism holds that God can be experienced directly as a universal love that pervades the universe. Remembrance, for Sufis, explicitly means remembrance of the soul's love/purpose or returning to one's original divine state, and Sufis are particularly noted for the artistic turn their forms of worship often take.
Eastern philosophies, such as Hinduism, Buddhism, and Taoism are concerned with the individual soul's dissolution of ego (moksha) into transcendent reality (generally Brahmanor Ishvara). In the mystical aspects of the Vedic tradition Atman (something not entirely different from the western conception of the soul) is believed to be identical with Brahman. Hindu mystical practices, taught in five main Vedantic disciplic successions, primarily aim for God-consciousness and eternal life of the liberated soul in varieties of ecstatic loving service of the Godhead. One of the disciplic successions, founded by Sankara, aim at loss of eternal individuality, in oneness with the Godhead.
Taoism is largely unconcerned with the soul. Instead, Taoism centers around the tao ('the way' or 'the path'). The human tendency, according to Taoism, is to conceive of dualisms; the Taoist mystical practice is to recapture and conform with that original unity (called te, de, which is translated as virtue).
Regardless of particular conceptions of the soul, a common thread of mysticism is the experience of a collective peace, joy, compassion or love.
Panentheism is the view that the universe is within and/or part of the being of God, as distinguished from pantheism ("all-is-God doctrine"), which identifies God with the total reality. In contrast, panentheism holds that God pervades the world, but is also beyond it. He is immanent and transcendent, relative and Absolute. This embracing of opposites is called dipolar. For the panentheist, God is in all, and all is in God. --Satguru Sivaya Subramuniyaswami
In contrast Acosmism denies the reality of the universe, seeing it as ultimately illusory (maya), with only the infinite unmanifest Absolute as real.
There are also dualist conceptions, often with an evil (though existent) material world of the ego competing with a transcendent and perfect spiritual plane aligned with the true self/essence. Gnosticism is a term for various mystical initiatory religions, sects and knowledge schools that were most active in the first few centuries of the Christian/Common Era around the Mediterranean and extending into central Asia. These systems typically recommend the pursuit of special knowledge (gnosis) as the central goal of life. They also commonly depict creation as a dualistic struggle between competing forces of light and dark, and posit a marked division between the material realm, which is typically depicted as under the governance of malign forces, and the higher spiritual realm from which it is divided. As a result of these traits, dualism, anticosmism and body-hatred are sometimes present within Gnosticism. There is, however, variety, subtlety, and complexity in the traditions involved.
Mysticism is often found in common with nondual worldviews and many mystics, from whichever religion or tradition they originally came, also describe in many ways a non-dual view of existence. Ramesh Balsekar comments on nonduality and mysticism, that it is in order for phenomena to occur, that the illusion of personal existence and doer-ship (ego) is present, and explains mysticism and nonduality in fairly accessible (conventional) terms: :"Consciousness-at-rest is not aware of Itself only the force around it. It becomes aware of Itself only when this sudden feeling, I-am, arises, the impersonal sense of being aware. And that is when Consciousness-at-rest becomes Consciousness-in-movement, Potential energy becomes actual energy. They are not two. Nothing separate comes out of Potential energy becoming the one true being... That moment that science calls the Big Bang, the mystic calls the sudden arising of awareness..."
Related to syncretism, mystics of different traditions report similar experiences of a world/reality outside conventional perception, although this does not infer an abandonment of knowledge understood through normal means. Mystics describe the same unity experience across history, culture and religion—despite the extreme individuality of the experience. If the attempt of religion, philosophy and science to describe reality is comparative to the fable of five blind men attempting to define an elephant by describing its parts, the mystic of every religion and culture sees the elephant despite the individuality of approach and differences in culture and language. Elements of mysticism exist at the core of all religions and in many philosophies, including those where the majority of the followers have no awareness of this. Some mystics perceive a common thread of divine influence in all religions and philosophies. The Vedic tradition is inherently mystic; the Christian apocalyptic Book of Revelation is clearly mystical, as with Ezekiel's or Daniel's visions of Judaism, and Muslims believe that the angel Gabriel revealed the Qur'an in a miraculous manner. Indigenous cultures also have cryptic revelations pointing toward a universal flow of love or unity, usually following a vision quest or similar ritual. Mystical philosophies thus can exhibit a strong tendency towards syncretism.
Most mystical paths arise in the context of some particular religion but tend to set aside or move beyond these institutional structures, often believing themselves to be following the 'purest' or 'deepest' representations of that faith. Thus, to the extent that a mystical path has a hierarchy, it is generally limited to teacher/student relationships; to the extent that they use a central text or ethical code, they view them as interpretable guidelines rather than established law.
Conventional religious perspectives towards mystics varies between and within faiths. Sometimes (as with the Catholic church and Vedantic Hinduism), mystics are incorporated into the church hierarchy, with criteria set up for validation of mystical experiences and veneration of those who achieve that status. In other cases, mystical paths follow a separate but parallel course. Traditionally, Buddhist monks were closely interwoven into the fabric of village life through most of Asia, but had no authoritative position in the community; and almost all the traditional Islamic scholars were Sufis, including Al-Shafi'i, Imam Nawawi, and Al-Ghazali.
Some systems of mysticism are found within specific religious traditions and do not relinquish doctrinal principles as a part of mystical experience. In some definite cases, theology remains a distinct source of insight that guides and informs the mystical experience. Some faiths—including most Protestant Christian sects—find mystical practices disreputable; so called mystic "practices" and beliefs generally restricted to specific sects, such as the Religious Society of Friends or certain Charismatic groups, which have implicitly incorporated them.
The mystic's disregard of religious institutional structures often lends a quasi-revolutionary aspect to mystical teaching, and this occasionally leads to conflict with established religious and political structures, or the creation of splinter groups or new faiths. The relation of mysticism to ethics and morality is more complex than is usually assumed. Mystical experiences do not guarantee that mystics will be compassionate or moral, nor on the other hand is a mystical state incompatible with being morally concerned with others. Rather, a given mystic's ethics will depend on the factual beliefs and values espoused in that mystic's religious tradition.
The term perennial philosophy, coined by Leibniz and popularized by Aldous Huxley, relates to what some take to be the mystic's primary concern:
[W]ith the one, divine reality substantial to the manifold world of things and lives and minds. But the nature of this one reality is such that it cannot be directly or immediately apprehended except by those who have chosen to fulfill certain conditions, making themselves loving, pure in heart, and poor in spirit.
Some mystics use the term to refer to a manner wherein the mystic strives to plumb the depths of the self and reality in a radical process of meditative self-exploration, with the aim of experiencing the true nature of reality.
In some cultures and traditions, mind-altering substances—often referred to as entheogens—have been used as a guide; the Santo Daime and Uniao do Vegetal being notable modern examples.
It is important to note that many of the self-styled mystical belief systems arising in recent decades essentially differ from mysticism proper in that they rely on the individual seeker's power and will, whereas in the mystic traditions, the states cannot be initiated by the seeker himself, but only by the Ultimate Being. Hence the term mystikos.
It is also important to note that ingesting any sort of entheogen is seen as an impurity and condemned in many mystical traditions which believe that purity or observance of Śīla alone, combined with meditation, is the correct and safe way of attaining higher states of consciousness; regarding drug induced experiences as purely 'psychic', potentially misleading, and even dangerous.
Freemasonry is a worldwide fraternal organization. Members are said to be joined together by shared ideals of both a moral and metaphysical nature and, in most of its branches, by a constitutional declaration of belief in a Supreme Being. Freemasonry is an esoteric society, in that certain aspects of its internal work are not disclosed to the public, but they claim that it is not an occult system. The private aspects of modern Freemasonry deal with elements of ritual and the modes of recognition amongst members within the ritual.
The Hermetic Order of the Golden Dawn (or Golden Dawn, as it is commonly referred to) is a tradition of magical theurgy and spiritual development, probably the single greatest influence on twentieth century western occultism and many other traditions, including Wicca, Thelema and other forms of magical spirituality popular today. By the mid 1890s, the Golden Dawn was well established in Great Britain, with membership rising to over a hundred from every class of Victorian society. In its heyday, many cultural celebrities belonged to the Golden Dawn, such as actress Florence Farr, Arthur Machen, William Butler Yeats, Evelyn Underhill and Aleister Crowley. Many men and women of the 19th century Fin de siècle social culture were members of the Golden Dawn.
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In the same work, Chökyi Nyima writes that the essence of the mind is not a concrete thing, yet is not to be viewed as non-existent; nor is it a multitude of things or just one thing. It is an essence that could be called the ‘I’ or the Ground of all that is:
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This spiritual essence is not something that has to be developed or created: it is primordially present within each being. It constitutes the inner ‘bodies’ or aspects of the Buddha found in every person. Chökyi Nyima Rinpoche writes:
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In the Tathagatagarbha tradition of Buddhism, this enlightened essence is called the Buddha Nature or (in the Mahaparinirvana Sutra) the Self (see atman (Buddhism)). It is the essential, indestructible nature of all beings, but is covered over by moral and mental contamination. Once that is removed, the inner ‘treasure’ of one’s true nature stands revealed in its full radiance and one becomes ‘Buddha’. In the Nirvana Sutra, the Buddha teaches:
‘”Self” means the matrix-of-one-gone-thus [i.e. Buddha Nature]. The basic constituent of a one-gone-thus [i.e. Buddha] indeed exists in all sentient beings, but it also is obstructed by types of afflictive emotions. While existing in them, sentient beings cannot see it … The Buddha-nature of sentient beings is, for example, like a treasure of jewels under a poor woman’s house, like a diamond on a powerful being’s forehead, and like a universal emperor’s spring of ambrosic water.’
Elucidating this notion of the Buddha Nature or Buddha Matrix, Professor Jeffrey Hopkins comments:
‘The basis [of the spiritual life] is the ground on which the spiritual path acts to rid it of peripheral obstructions, thereby yielding the fruit of practice. The basis is the matrix-of-one-gone-thus [Buddha Nature], which itself is the thoroughly established nature, the uncontaminated primordial wisdom empty of all compounded phenomena—permanent, stable, eternal, everlasting. Not compounded by causes and conditions, the matrix-of-one-gone-thus [Buddha Nature] … is not something that did not exist before and is newly produced; it is self-arisen.’
One specific mysticism of Buddhism is union with Dharmakaya through jhana. Dharmakaya is both the wisdom body of The Buddha, for one, and is also the omnipresent Mind. This unbegotten and immortal essence within each being is called the Dharma-kaya—Body of Truth—or Buddha Within (as Dr. Shenpen Hookham has termed it). Its nature is described in the Samadhiraja Sutra, where the Buddha states:
‘the Body of the Tathagata [i.e. Buddha] should be defined as … having its essence identical with Space, invisible, surpassing the range of vision—thus is the Absolute Body to be conceived. Inconceivable, surpassing the sphere of thought, not oscillating between bliss and suffering, surpassing the illusory differentiation, placeless, surpassing the voice of those aspiring to the Knowledge of Buddhi, essential, surpassing passions, indivisible, surpassing hatred, steadfast, surpassing infatuation, explained by the indications of emptiness, unborn, surpassing birth, eternal from the standpoint of common experience, undifferentiated in the aspect of Nirvana, described in words as ineffable, quiescent in voice, homogenous with regard to conventional Truth, conventional with regard to the Absolute Truth—Absolute according to the true teaching.’
Category:Esotericism Category:New Age practices
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Except as otherwise disclosed in this Privacy Policy, we will use the information you provide us only for the purpose of responding to your inquiry or in connection with the service for which you provided such information. We may forward your contact information and inquiry to our affiliates and other divisions of our company that we feel can best address your inquiry or provide you with the requested service. We may also use the information you provide in aggregate form for internal business purposes, such as generating statistics and developing marketing plans. We may share or transfer such non-personally identifiable information with or to our affiliates, licensees, agents and partners.
We may retain other companies and individuals to perform functions on our behalf. Such third parties may be provided with access to personally identifiable information needed to perform their functions, but may not use such information for any other purpose.
In addition, we may disclose any information, including personally identifiable information, we deem necessary, in our sole discretion, to comply with any applicable law, regulation, legal proceeding or governmental request.
We do not want you to receive unwanted e-mail from us. We try to make it easy to opt-out of any service you have asked to receive. If you sign-up to our e-mail newsletters we do not sell, exchange or give your e-mail address to a third party.
E-mail addresses are collected via the wn.com web site. Users have to physically opt-in to receive the wn.com newsletter and a verification e-mail is sent. wn.com is clearly and conspicuously named at the point of
collection.If you no longer wish to receive our newsletter and promotional communications, you may opt-out of receiving them by following the instructions included in each newsletter or communication or by e-mailing us at michaelw(at)wn.com
The security of your personal information is important to us. We follow generally accepted industry standards to protect the personal information submitted to us, both during registration and once we receive it. No method of transmission over the Internet, or method of electronic storage, is 100 percent secure, however. Therefore, though we strive to use commercially acceptable means to protect your personal information, we cannot guarantee its absolute security.
If we decide to change our e-mail practices, we will post those changes to this privacy statement, the homepage, and other places we think appropriate so that you are aware of what information we collect, how we use it, and under what circumstances, if any, we disclose it.
If we make material changes to our e-mail practices, we will notify you here, by e-mail, and by means of a notice on our home page.
The advertising banners and other forms of advertising appearing on this Web site are sometimes delivered to you, on our behalf, by a third party. In the course of serving advertisements to this site, the third party may place or recognize a unique cookie on your browser. For more information on cookies, you can visit www.cookiecentral.com.
As we continue to develop our business, we might sell certain aspects of our entities or assets. In such transactions, user information, including personally identifiable information, generally is one of the transferred business assets, and by submitting your personal information on Wn.com you agree that your data may be transferred to such parties in these circumstances.