Three forms of mysticism

by Marinus Jan Marijs

Within the field of mysticism, two forms of mysticism are generally recognized: One that goes up to nirvana (mukti, jhana samadhi, ayin, vergezzen, moksha, salvation, fana), and one that is called non-dual (turiya – turiyatita, sahaja-samadhi, nirodha, advaita and so on). However, there are several kinds of mystical experience which cannot be placed in either of the above forms of mysticism. These include: Bhava samadhi, the Glorification, St Paul’s Damascus experience, the body of Light, the diamond body, the rainbow body and so on.

The experiences in this last group differ from nirvana, which is the mysticism of emptiness, while bhava samadhi is the mysticism of fullness. They do not belong in the non-dual mysticism category because non-dual mysticism does not change or develop over time, while bhava samadhi generate an enormous increase in energy, a sudden jump, they are a part of a process which develops in time.

From a phenomenological perspective, then, it is possible to distinguish three different forms of mysticism:

1. 3^rd Tier: Emptiness – nirvana – the void
2. 4^th Tier: Non-Dual – turiya(tita) – post-nirvana – enlightenment
3. 5^th Tier: Fullness – bhava samadhi – post-enlightenment

See figure below ↓

                                                   click on diagram to view larger image
Three forms of mysticism;

1.  Emptiness        Nirvana                  The void
2.  Non-dual          Turiya(tita)              Post-nirvana enlightenment
3.  Fullness            Bhava Samadhi     Post-enlightenment

Put in a developmental context, we first find jnana samadhi, then sahaja samadhi, and finally bhava samadhi. When the state of jnana samadhi is permanently present, this is called ‘nirvana’. Beyond this stage are the post-nirvanic stages, known as the enlightenment stages, or sahaja samadhi (the non-dual states turiya and turiyatita). Beyond sahaja samadhi are the post-enlightenment stages of bhava samadhi, which is not a non-dual state.

While sahaja samadhi is a non-ecstatic state of clarity, a state of pure consciousness, bhava samadhi is highly ecstatic and has an enormously transformative effect, which is much stronger than that of the non-dual states.

Chronologically speaking, the bhava samadhi states can be temporarily experienced as peak experiences before the non-dual states or stages manifest. However the permanent bhava samadhi stages come after the non-dual permanent stages. This is why the non-dual stages are placed at fourth tier, and permanent bhava samadhi stages at fifth tier. This is also why the non-dual stages are called enlightenment and bhava samadhi is called post-enlightenment.

Within the Indian traditions (both Hindu and Buddhist) it is thought that the state of bhava samadhi can only be attained by highly developed mystics at the moment of death. However this cannot be the case, since the state has been experienced by a number of mystics while still alive (for example Krishnamurti and Gopi Krishna). Accordingly, it is not correct to suggest that the physical body would disappear when such a state is attained.

Bhava samadhi is much more difficult to stabilize than turiya or even turiyatita.

Turiya and turiyatita

While nirvana is the emptiness of space, turiya is the emptiness of spacelessness, it transcends space and time. Turiya is not a level, but the background of all levels. Turiyatita is the connection between the Absolute and the world of form.

While turiya and turiyatita are not developmental levels, a certain development is necessary to establish a stable non-dual state.

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For more than 2,000 years, Western rational mystics have contemplated nature its forms, structures, laws, and quantities—as a means of participating in the divine intellect. While some rational mystics have regarded nature as a contemplative end in itself, for others the contemplation of nature is a source of insight regarding its creator. The most famous modern representative of this tradition of rational mysticism is the German-born physicist Albert Einstein, who wrote:      “The most beautiful and profound emotion we can experience is the sensation of the mystical. It is the sower of all true art and science. He to whom this emotion is a stranger … is as good as dead. To know that what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty, which our dull faculties can comprehend only in their most primitive forms—this knowledge, this feeling, is at the center of true religiousness”. {Encyclopedia Britannica}

Buddhism
Nirvana                                Enlightenment                      Post-enlightenment
(Tranquillity)                         Nirodha                                The rainbow body
Nirmanakaya                       Shambhokaya                      Dharmakaya

Hinduism    
Mukti                                    Awakening                           Supramentalisation
Savikalpa samadhi              Sahaja samadhi                   Bhava samadhi

Christianity                        
Redemption                         Liberation                             Glorification
Deliverance                         Sanctification                        Deification
Salvation                              illumination                           Apotheosis
(Being free of sin)                A state of Grace                   Theosis
“The peace of God              Mystical union
that surpasses all
understanding”.

Sufism
Fana                                    Baqāʾ                                    The immortal body of light

Taoism
The Tao of which                 The Tao of which                  The diamond body
one can speak                     one cannot speak
                                            Wu

Kabbalah
Ayin                                      Ein Sof                                   Tikkun Olam