is not precisely localised, Teresa describes the mystical death, with even stronger effects in the sixth mansion. We can suppose that it was, analogically, the rising energy of kundalini, because Teresa speaks metaphorically about “milk-like beams”, “water”, “light”, even noise that is rising up to the crown of the head. It is the seventh chakra that is, in Yoga, placed over the crown of the head. Based on Teresa’s descriptions, it seems quite apparent that she might have been speaking about the awakening of kundalini and opening of the so-called centres of delicate energy – the chakras. Along with these similarities, we can also see some differences. The first one is in the description of the first three mansions: they do not correspond to the first three chakras in Yoga. Teresa’s description of the mansions matches more likely the phase of purification (purificatio in Latin) on her mystical journey. The second difference is in the order of opening of the chakras. Teresa’s mystical experience started in the fourth mansion, while in Taoism and Zen Buddhism it is the third Manipura chakra. We found the third difference in placement of the mystical death. Teresa of Avila mentions the fifth mansion with the remark that the process of separating the soul from the body continues in the sixth mansion, while Zen Buddhist Jiyu-Kennett localises this into the sixth Ajna chakra. Beside these structural differences there surely are some differences in the content. Teresa of Avila lived in the 16th century Spain. Her Roman Catholic belief had an influence on her spiritual experience, which was theist and interpersonal. We however have to say that in her last, seventh chamber, the spiritual images that Teresa of Avila describes are very similar to the Eastern ones, which are not based on content but on the state of pure, contentless consciousness. Also the course of the mystical death itself, accompanied with the feeling of dying, is very similar to other mystical traditions. Mysticism of Teresa of Avila thus offers compelling similarities with the Eastern spiritual traditions, especially when speaking about formal and structural features (kundalini and the system of chakras), but also two content-based similarities (mystical death and contentless consciousness). As a result of our comparison we can claim that despite some more or less contentbased differences, there are some important formal and structural similarities between various mystical traditions. Thus we believe that it is possible to speak about universality of mysticism. This universal-like understanding of mysticism offers some important consequences for philosophical understanding of man and his spiritual evolution. We also believe that it offers a great starting point for interfaith dialogue. References Alleau, René. 2008. O povaze symbolů [The Primal Force in Symbol]. Praha: Malvern. Antalík, Dalibor. 2005. Jak srovnávat nesrovnatelné: Strategie mezináboženské komparace [To Compare the Incomparable: Strategies of Comparative Science of Religion]. Praha: Oikoymenh. 110 (14) Slavomír Gálik - Sabína Gáliková Tolnaiová
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