Liberation as a mystical event.
However, as we shall see again and again in this book, the two notions merged over time into what I suggest we call Mystical Realisation. It is also often called Absorbed Realisation as this type of liberation often happens in deep meditation. Here we have both still mind' and comprehension' at the same time! While the mind is in a state of stillness, a fundamental realisation, union' or identification' occurs, said to be of a liberating character.
This is a significantly different interpretation of liberation compared to the two previous ideal types of liberation. Its adherents – sometimes called mystics – do not present realisation' as an interpretation of an experience, but as becoming truth.
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By this they mean that the liberated person has become identical with the fundamental essence of being. Philosophically we have to classify this as a new kind of ontological event (ontology is the philosophy of the fundamentals of reality). It is a state where all dualities – like subject/object, life/death, mind/matter – resolve and become synthesised. It is often labelled pure experience' even if it is beyond experience' – whatever this might be.
It is a mystical state beyond words, which is hence difficult to investigate and relate to. However, in our analysis of the Upanishads, we will see that the Brahmins seemed to pull their understanding of liberation in this direction, creating further confusion. Watching this conception of liberation – Mystical Realisation – through sociological lenses, it is clear that it is a notion, which under all circumstances imbues the adept with extreme significance, symbolic power and difference. He is transformed into a new not just social but ontological entity. The Brahmin adept has turned himself into something unimaginable, which neither he nor we can talk about. He has merged with some underlying non-dual principle beyond words.
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