Scriptures, theologians and many religious leaders tell us what the divine is by listing grandiose attributes. Most mystics worship personal aspects of the divine essence, but they also speak of what it is not. Many of them said that the divine essence is nothing, i.e. no thing, that it is immanent in all things, yet is transcendent to everything. Mystics consider this seeming paradox to be a positive negation.
Avidya, non-knowledge in Sanskrit, is used in Buddhism for our “spiritual ignorance” of the true nature of Reality. Bila kaif, without knowing how in Arabic, is Islam’s term for “without comparison” to describe Allah. Ein Sof, without end in Hebrew, is the “infinite beyond description” in the Kabbalah. Neti, neti, not this, not this in Sanskrit, refers to “unreality of appearances” to define Brahman. In via negativa, the way of negation in Latin, God is “not open to observation or description.”
The divine does not have the imperfections or dichotomies which affect we humans in apparent realities: no gender, beyond relative good and evil, neither human nor non-human, not this, that or any other. The Bible says we were created in the image of God, which is true, yet incomplete. All existence emanated in the spiritual image of the divine. The divine is not anthropomorphic, i.e. does not have human qualities, still it is present in all people through its essence. Humans are most capable of consciously sharing in that essence.
Many mystics and some religions, in particular Buddhism and Islam, refer to the divine as absolute Truth, ultimate Reality. Some mystics equate grace, love and spirit with the divine essence. It is not even accurate to state that the divine exists, just that it is. The ineffability of the divine precludes any explanation which rational thought can understand. It is a mystery which our minds cannot solve.
Mysticism emphasizes spiritual knowing, which is not rational and is independent of reason, logic or images. Da`at is Hebrew for “the secret sphere of knowledge on the cosmic tree.” Gnosis is Greek for the “intuitive apprehension of spiritual truths.” Jnana is Sanskrit for “knowledge of the way” to approach Brahman. Ma`rifa in Arabic is “knowledge of the inner truth.” Panna in Pali is “direct awareness”; perfect wisdom. These modes of suprarational knowing, perhaps described as complete intuitive insight, are not divine oneness; they are actualizing our inherent abilities to come closer to the goal. It is consummate cognition, unmediated discernment, with certainty.
Direct experience in the divine essence also has various names. Devekut, cleaving or being joined in Hebrew, is the immediate state of attachment or adhesion to God. Realizing the Dharmakaya, dharma-body in Buddhist Sanskrit*, is a consciousness of ultimate Reality void of dualities. Fana, annihilation or dissolution in Arabic, is achieved by extinguishing selfhood until all is Allah. Samadhi, putting together or union in Sanskrit, is the absorption of consciousness in Brahman. Unio mystica, mystical union in Latin, is an experience in which the soul of a human is said to enter into unity with God. These are the supreme experiences in this life; there are also alternate definitions and terms.
What happens when our performance in this play of life is over? Life after death was a subject for some scriptures and theologians, although religious leaders usually avoid commenting. The goal of most mystics - some say the eventual goal of all humanity - has a variety of names. Baqa, remaining in God in Arabic, <