How we know the historical Buddha was an ecstatic mystic was his many references to jhana (ecstasy) in the discourses. Jhana is a Pali term. According to the Buddha, it is a state of absorption characterized by ecstasy (piiti) and joy (sukha). He defined the eighth factor of the Noble Eightfold Path in terms of jhana (MN 22.21).
"And what is right-meditation (samma-samadhi)? There is the case where an aspirant -- quite withdrawn from sensuality, withdrawn from unskillful (mental) states -- enters and remains in the first...fourth absorption (jhana)"
During the three decades of my contemplative life, I have maintained an interest in the ecstatic traditions of every religion. And I have found that pretty much every major religion has an ecstatic component. Arguably these ecstatic traditions are often very small when compared to the overall expression of that religion.
Catholic-Christianity has several traditions with ecstatic origins, such as the Cistertian and Carmelite orders that originated in 15th century Spain from the work of Theresa of Avila and St. John of the Cross. The Franciscans were also an ecstatic tradition under Francis of Assisi. There were many other Catholic saints who were also ecstatics -- such as the saints Anthony, Vitus, and Bernard, to mention only a few key figures.
Protestant Christians also had a number of ecstatic traditions, such as the Quaker and Shaker movements. One could argue that Christianity began as an ecstatic tradition, if one considers that it grew out of the Gnostic movement in the Mediterranean.
Ecstatic traditions in Islam began to emerge in its first 50 years. Rabia and al Hallaj are the best examples of the Early Sufi mystics, but the best known Sufi in the West is of course Jellaludine Rumi. Sufism has been an active component of Islam ever since.
Hinduism also has many, many ecstatics, from Patanjali to Sri Ramakrishna and Vivekananda. And of course there are ecstatic traditions within Hinduism today. They are perhaps best represented by the Sant Mat organization that has its origins with Kabir, who was a recognized and deeply revered mystic in both Islam and Hinduism.
An ecstatic is one who seeks the ecstasies, not one who makes a fool of oneself standing on the street corner yelling “Praise Jesus” or “Hare Krishna!” One who seeks the ecstasies is also often called a mystic.
One of the most common elements among mystics is leading a contemplative life. The language of the ecstatic traditions often causes conflicting beliefs. However, the most common element in the ecstatic traditions is leading a contemplative life. The contemplative life has many definitions. But commonalities are seeking solitude, most often in nature, observing silence, and engaging in meditation and contemplation.
Theresa of Avila in her book The Interior Castle articulated the ecstasies in the clearest manner for Christianity. She defined seven stages of ecstasy.
Ecstatic Buddhism is founded upon a belief that the historical Buddha, Siddhartha Gautama, was an ecstatic mystic in the same sense as other ecstatic mystics such as: Saint Anthony, the founder of monastic Christianity; Saint Vitus, the namesake of kriyas and other spontaneous charismatic movements in charismatic Christianity; Saint Francis of Assisi, who established the need for Christian mystics to maintain a commitment to poverty and a contemplative life in the wilderness; and St. Theresa of Avila and St. John of the Cross, who articulated seven stages of ecstasy.
"And what is right-meditation (samma-samadhi)? There is the case where an aspirant -- quite withdrawn from sensuality, withdrawn from unskillful (mental) states -- enters and remains in the first...fourth absorption (jhana)."
If we examine the discourses of the Buddha regarding the jhanas, we will see that ecstasy (piiti) is present in most of them. And if we look at the Seven Factors of Enlightenment, we will see that ecstasy is one of the Factors of Enlightenment. One therefore concludes that ecstasy must be present at all times during all of the absorption states [NOTE: it would not be present in the Fourth Jhana, which is characterized by equanimity]. Finally, one will also notice that five of the Seven Factors of Enlightenment are qualities that one attains in absorption (jhana).
FIRST FOUR JHANAS
The Four Material Ecstasies (rupa jhanas) are meditative absorptions samprajana-samadhi where there is awareness of the material senses:
The Four Material Ecstasies (rupa jhanas) are meditative absorptions samprajana-samadhi where there is awareness of the material senses:
1. The First Jhana ("Bliss") contains five Jhana Factors and one Factor of Enlightenment, and the sixth factor (piiti) is acquired:
Vitakka
applied or initiating attention
Vicára
sustained attention
Sukha
joy
Piiti
bliss
Ekaggatha
one-pointedness
applied or initiating attention
Vicára
sustained attention
Sukha
joy
Piiti
bliss
Ekaggatha
one-pointedness
2. The Second Jhana ("Tranquility") with no attention or vitakka and vicára needed, contains four Jhana Factors and two Factors of Enlightenment, and the third factor (passaddhi) is acquired:
Sukha
joy
Piiti
bliss
Ekaggatha
one-pointedness
Passaddhi
tranquillity
avitakka ca aicara
no applied or sustained attention
joy
Piiti
bliss
Ekaggatha
one-pointedness
Passaddhi
tranquillity
avitakka ca aicara
no applied or sustained attention
3. The Third Jhana ("Equanimity") contains five Jhana Factors and three Factors of Enlightenment, and the fifth Factor of Enlightenment (upekkha) is acquired:
4. The Fourth Jhana [freedom from joy and suffering (asukha and adukkha)] contains four Jhana Factors and three Factors of Enlightenment:
Piiti
bliss
Ekaggatha
one-pointedness
Passaddhi
tranquility
Upekkha
equanimity
Asukha ca Adukkha
no pleasure and no pain
bliss
Ekaggatha
one-pointedness
Passaddhi
tranquility
Upekkha
equanimity
Asukha ca Adukkha
no pleasure and no pain
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