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(2) The Samhogakaya, the Bliss Body, is the subtle domain between form and the Formless. Bliss Body, also called Enjoyment Body, refers to the realm of communication of wisdom, joy, and play of energy. This kaya can refer to the Holy Spirit in the Gospels. At the baptism of Jesus, John the Baptizer, who baptized him, says, "I saw the Spirit dove-like descend from the skies and stay on him." As to joy, Jesus speaks, "My joy I leave with you, ..." As to communication of wisdom, he says, "I only speak what the Father gives me to ...," and, "The Spirit will unveil all Truth to you."
This kaya can include anything of a formless-subtle nature not matter and a means of connecting us with the Source. This kaya cannot refer to mental aspects for these are functions of matter: this many persons mistake for subtle experience. For example, in worship, many mistake emotions for subtle-experience. We see this in a story told by Rumi in the Masnavi.
A Muslim man went to his mufti (a person in Islam who gives legal guidance on religious matters) and asked him: "Are tears allowed in prayer?" "Depends on the tears, my good man," said the mufti. "How so?" "If the tears have their source in the spiritual world—if they've sprung forth because of a spiritual experience and one's established a connection with the divine—,the tears are a grace! However, if they've sprung from a physical pain or emotional discomfort, then they're a distraction and indeed may cut off one's connection with Allah; such tears are certainly not welcome." The man had his answer, thanked the mufti, and left for the mosque.
This caution applies to tears of affection, when the affection is not arising from the spiritual-subtle but natural feeling, such as having the body-mind stimulated by happy, bouncy music. For example, that one is shouting all over the church does not mean one is shouting in-the-Spirit. One may just be euphoric. The same elation happens at rock concerts, sporting events, and bars.
Yet, this also applies to what many call a spiritual experience. One needs to be discerning when hearing voices, seeing visions, having feelings of dissociation from the body, and other like happenings. In Hinduism, many teachers discourage these siddhis, or "accomplishments." They see these as a deterrent to oneness with God, so this applies to artificial stimulants, such as hallucinogens. Also, hallucinogenic results easily mimic authentic spiritual experiences. Persons gullible to such powers, they may have a trip but likely will not be living in union with the Divine no matter how amazing the trip. And they will probably rush from a trip to a trip, being a trip addict. This tripping is child-play, and this kind of play has no place in persons who will loving-union with the Divine: this indulgence is self-indulgence.
A follower asked the Sage, "Wouldn't it be wonderful to be blessed to walk on water?" The Sage said, "How much more wonderful is one being blessed to learn how rightly to walk on Earth."
As said a wise sage, François Fénelon in A Guide to True Peace, "The many troubles in life, come from the soul not abiding in its place, and not being content with the will of God, and what is afforded therein, from time to time." The most mature, most natural state of a human being is the selfless repose in the Heart of the Ineffable, not the experience of magical or spectacular experiences. We draw near to the Light more by what we do not get than what we get. This many need to learn, so prostrating quietly at the Altar of the Light. Said the Sufi guide of Irina Tweedie, as his last words to her, "There is nothing but Nothingness." And this Nothingness is all we need to be fulfilled, joyful, and peaceful. Escapes from Reality are not means toward Reality.
(3) The Dharmakaya, or Truth Body, is the Absolute, God, Source, the Father, even beyond what we can call subtle. So, there is a spiritual domain that is not itself Pure Spirit. At his baptism, we hear this, after the Spirit alights on Jesus, "You are my dear son, I am well-pleased with you."
What the kayas and Gospels show us is that Life is a unity, One expresses in diverse ways while remaining One. One cannot un-become One, though One can be-come many. So, in the Gospel of the baptism of Jesus, we can see what aligns with Buddhist teaching on Truth. And Jesus is a manifestation of One, in Spirit and union with "my Father" and "my God and your God." He said, "I'm going to" this God; he was returning to the Source, even beyond the spiritual realm.
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