According to John White
http://www.wie.org/j21/white.asp:
"If there is an inner unity or transcendent common core to world religions and sacred traditions, we should expect that the human potential for transubstantiation would be understood by all of them. Indeed, that is just what we find. Some of the names given to the body of light are as follows:
In the Judeo-Christian tradition, it is called "the resurrection body " and "the glorified body." The prophet Isaiah said, "The dead shall live, their bodies shall rise" (Isa. 26:19). St. Paul called it "the celestial body" or "spiritual body " (soma pneumatikon) (I Corinthians 15:40).
In Sufism it is called "the most sacred body " (wujud al-aqdas) and "supracelestial body " (jism asli haqiqi).
In Taoism, it is called "the diamond body," and those who have attained it are called "the immortals" and "the cloudwalkers."
In Tibetan Buddhism it is called "the light body."
In Tantrism and some schools of yoga, it is called "the vajra body," "the adamantine body," and "the divine body."
In Kriya yoga it is called "the body of bliss."
In Vedanta it is called "the superconductive body."
In Gnosticism and Neoplatonism, it is called "the radiant body."
In the alchemical tradition, the Emerald Tablet calls it "the Glory of the Whole Universe" and "the golden body." The alchemist Paracelsus called it "the astral body."
In the Hermetic Corpus, it is called "the immortal body " (soma athanaton).
In some mystery schools, it is called "the solar body."
In Rosicrucianism, it is called "the diamond body of the temple of God."
In ancient Egypt it was called "the luminous body or being" (akh).
In Old Persia it was called "the indwelling divine potential" (fravashi or fravarti).
In the Mithraic liturgy it was called "the perfect body " (soma teilion).
In the philosophy of Sri Aurobindo, it is called "the divine body," composed of supramental substance."
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