Mysticism includes religious traditions that help people change and grow through practices and spiritual experiences. Sometimes, the word "mysticism" is used to describe a mystical experience, which is a new term for a feeling of being united with God, the universe, or everything that exists.

Since the 1970s, scholars have studied mysticism and found that it can also mean gaining understanding about deep or hidden truths, such as in Buddhist enlightenment or Hindu deep understanding. It can also involve ideas like nondualism, which suggests that everything is connected, and realizing that nothing is empty or that the self does not exist separately. Mysticism may also include special states of mind, like samadhi, which is a deep focus or altered awareness.

The word "mysticism" comes from the Ancient Greek word "mýō," meaning "to close" or "to hide." In early Christianity, it referred to spiritual practices, religious rituals, and deep reflection. Over time, the meaning of mysticism expanded to include many beliefs and ideas about unusual experiences or ways of thinking.

Mysticism, as a path for personal growth, is found in many religious traditions, such as Western mysticism, Sufism, Buddhism, and Hinduism.

Etymology

The word "mysticism" comes from the Greek word μύω, which means "I conceal," and its related form μυστικός, meaning "an initiate." The verb μύω has different meanings in modern Greek, including "induct" and "initiate." Other meanings include "introduce," "make someone aware of something," "train," "familiarize," and "give someone their first experience of something."

The related verb μυέω (mueó or myéō) appears in the New Testament. According to Strong's Concordance, it means closing the eyes and mouth to experience a mystery. Its figurative meaning refers to being initiated into a "mystery revelation." This meaning comes from the rituals of ancient pagan mysteries. The related noun μυστήριον (mustérion or mystḗrion), the root of the English word "mystery," means "anything hidden," a secret, or something that requires initiation to understand. In the New Testament, it refers to God's hidden plans, which were once secret but are now revealed in the Gospel or through Christian teachings.

Thayer's Greek Lexicon explains that in classical Greek, μυστήριον meant "a hidden thing" or "secret." In ancient times, it often referred to religious secrets shared only with those who had been initiated. In the Septuagint and New Testament, it described hidden purposes or God's secret will. It was also used for the hidden meanings behind sayings, names, or visions. The Latin word "sacramentum" (sacrament) often translates μυστήριον in the Vulgate.

The noun μύστης (mustis or mystis) means "initiate," a person who has been introduced to religious mysteries. Ana Jiménez San Cristobal studied Greco-Roman mysteries and Orphism. She found that the singular form μύστης and plural form μύσται were used in ancient Greek texts to describe people who had joined religious mysteries. These followers were part of a special group, and entry required initiation. The terms were linked to βάκχος (Bacchus), a title for initiates of the Orphic mysteries. The words first appeared in the writings of Heraclitus. Initiates were described as people who had completed purification rituals. A passage by Euripides suggests that initiates who lived ascetically, avoided sexual activity, and avoided contact with the dead were called βάκχος. These individuals worshipped Dionysus Bacchus and took on his name.

Until the sixth century, the practice now called mysticism was referred to as "contemplatio" or "theoria." According to Johnston, "Both contemplation and mysticism describe the eye of love that looks at, gazes at, and is aware of divine realities."

Definitions

Peter Moore says that the term "mysticism" is hard to define but very important. It is a general term that brings together different practices and ideas that developed separately. Dupré says that "mysticism" has been defined in many ways, and Merkur notes that the meaning of the term has changed over time. Moore adds that the term "mysticism" is now often used to describe anything vague, secret, related to the supernatural, or difficult to understand.

Parsons warns that something that seems simple, like a shared experience, has become unclear and debated in academic studies of religion. Because of its Christian background and the lack of similar terms in other cultures, some scholars think the term "mysticism" is not useful for describing experiences accurately. Others believe the term was made up after the Enlightenment, a time when people tried to find universal ideas.

Richard Jones notes that few classical mystics describe their experiences as a merging of two realities. He explains mysticism by looking at how people access experiences, including both union with a higher reality and non-sensory revelations. Mystical experiences involve access to realities that are not understood through normal senses or thoughts. Whether these experiences are real is still unclear.

Mysticism is often linked to union with God or the Absolute, a concept from Neo-Platonism and Henosis. In the 13th century, the term "unio mystica" was used to describe a spiritual connection, like a deep joy or rapture, felt during prayer. In the 19th century, influenced by Romanticism, this "union" was seen as a religious experience that gives certainty about God or a higher reality.

William James, a well-known scholar, said that in mystical states, people feel one with the Absolute and become aware of their unity with it. He popularized the idea of "religious experience" in his book The Varieties of Religious Experience, helping to define mysticism as a unique kind of experience, similar to sensory ones. He believed religious experiences were more basic than theology or church practices. He also thought these experiences are similar across traditions.

McGinn says that "unio mystica," though rooted in Christianity, is a modern term. He argues that "presence" is better than "union" because not all mystics spoke of union with God, and many visions or miracles were not about union. He suggests focusing on "consciousness" of God's presence, not just sensing God as an object, since mysticism involves new ways of knowing and loving.

The idea of "union" does not fit all traditions. In Advaita Vedanta, there is only one reality (Brahman), so there is nothing to unite with. Dan Merkur notes that some traditions, like those of Pseudo-Dionysius and Meister Eckhart, focus on nothingness rather than unity. He also mentions that Kabbalah and Buddhism emphasize nothingness. Blakemore and Jennett say that definitions of mysticism are often unclear and that this recent interpretation has become standard.

Gellman says that a unitive experience reduces the sense of many things being separate, and the meaning of the experience lies in that reduction.

Mysticism includes a context that explains mystical or visionary experiences, as well as related states like trances. Dan Merkur says mysticism may involve any kind of ecstasy or altered state of consciousness and the ideas linked to them. Parsons and Richard Jones stress that mysticism is a process within a religious framework, not just a temporary experience. Peter Moore adds that mystical experiences can happen naturally to people not tied to any religion and may not be interpreted religiously. Ann Taves asks how experiences are identified as religious or mystical.

Some scholars say mystical experiences involve understanding the meaning of life and hidden truths, and solving personal or life problems. Larson says mystical experience is an intuitive understanding of life's meaning. McClenon defines mysticism as the belief that special mental states reveal ultimate truths. James R. Horne says mystical illumination is a key visionary experience that solves personal or religious problems.

Evelyn Underhill says "illumination" is a common English term for mysticism. The word comes from Latin illuminatio and was used for Christian prayer in the 15th century. Similar terms in Asian traditions include bodhi, kenshō, and satori in Buddhism, often translated as "enlightenment," and vipassana, which refer to intuitive understanding.

Other scholars say mysticism includes more than just experiences. Gellman says the goal of mysticism is human transformation, not just having mystical states. McGinn says personal transformation is key to judging the authenticity of Christian mysticism.

History of the term

In the Hellenistic world, the word "mystical" described secret religious rituals, such as the Eleusinian Mysteries. This term did not directly refer to ideas about the supernatural. A person called "mystikos" was someone who joined a mystery religion.

In early Christianity, the word "mystikos" had three connected meanings: the biblical, the liturgical, and the spiritual or contemplative. The biblical meaning involved hidden or symbolic interpretations of religious texts. The liturgical meaning focused on the Eucharist, the belief that Christ is present during the sacrament of communion. The spiritual meaning involved personal experiences of knowing God.

Before the sixth century, the Greek word "theoria," which meant "contemplation" in Latin, was used to describe the mystical study of the Bible and visions of God. Early Church leaders, called the Church Fathers, connected mysticism with seeing God. They used the term "mystical" to describe areas like mystical theology and mystical contemplation.

The term "theoria" helped Church Fathers find deeper meanings in the Bible that could not be understood through scientific or logical methods alone. Some Church Fathers, like those from Antioch, believed every part of the Bible had both a literal and a spiritual meaning.

Later, "theoria" or contemplation was seen as different from intellectual study. This led to the idea that contemplation was a special kind of prayer, separate from other forms of meditation, in both Eastern and Western traditions.

The three meanings of "mystical" remained important during the Middle Ages. By the 13th century, the term "unio mystica" was used to describe a spiritual experience called "spiritual marriage," where people felt a deep connection with God. This idea was also found in religious groups like the Waldensians.

The writings of Pseudo-Dionysius the Areopagite influenced how "mystical theology" was understood. He described studying the Bible’s symbolic truths and the idea of God as something beyond human language. His ideas, called "negative theology," were important in Eastern Orthodox Christianity but were not widely used for women, who were often excluded from study. These ideas were also influenced by Neo-Platonism and contrasted with "positive theology" in Western Christianity.

In the 1400s, theologian Jean Gerson wrote about "mystical theology," which he defined as knowledge of God that came from emotions and actions, not just intellectual study. This type of mysticism included experiences like participating in religious rituals and was accessible to people without formal education. It aimed to focus on God’s love rather than distant or unknowable aspects of God.

The religious experiences of Catherine of Sienna were studied by Baron Friedrich von Hügel, who identified three parts of religious life: the historical, the intellectual, and the mystical.

For Erasmus, mysticism meant exploring the deep truths in the Bible, especially the unique nature of Christ.

In the 16th and 17th centuries, the word "mysticism" became a noun, used to describe a specific type of religious experience. This change happened as science and religion were seen as separate fields.

Martin Luther rejected the symbolic interpretation of the Bible and criticized mystical theology, calling it more like ancient Greek philosophy than Christian teaching. The search for hidden meanings in texts became more secular and linked to literature instead of science.

By the 17th century, "mysticism" was mainly used to describe religious experiences, separating religion from "natural philosophy" (early science). Religious writings, such as those about saints, were labeled "mystical," focusing on unusual mental states rather than miracles or virtues. This led to a new idea that God exists within humans, beyond specific religious practices.

In the 19th century, more attention was given to personal religious experiences as a response to growing rationalism. The meaning of "mysticism" became narrower.

Under the influence of Perennialism, which was popular in the West and East through groups like Unitarians and Theosophists, "mysticism" was applied to many religious traditions. This idea helped shape how Hindu and Buddhist traditions responded to colonialism, leading to movements like Neo-Vedanta and Buddhist modernism.

Today, "mysticism" is used as a general term for non-rational beliefs, including parapsychology and pseudoscience. Some scholars, like William Harmless, say the term has become a way to describe unusual religious ideas. In academic studies of religion, the term is debated because it is used differently across traditions. Some people warn that "mysticism" is often mixed up with terms like "spirituality" and "esotericism," and that traditions differ greatly in their meanings.

Variations

Mysticism is a concept found in many cultures and religions. It can be described in different ways, such as a feeling of being united with something greater, a change in how a person thinks or feels that is linked to religion, a moment of deep understanding, or a path to personal change. These ideas appear in both simple folk beliefs and organized religions. Many traditions include practices meant to create spiritual experiences, as well as rules to help people control themselves and use these experiences in daily life.

Dan Merkur points out that mystical practices are often separate from regular religious activities and are usually done by people like monks, priests, or others who have left their everyday lives behind.

Shamanism is a type of mysticism. According to Mircea Eliade, it is a method for reaching a state of religious ecstasy, which is a deep emotional or spiritual experience. A shaman is someone who can communicate with spirits, both good and bad, and who uses trance states during rituals to heal or predict the future.

Neoshamanism refers to modern forms of shamanism practiced in Western countries. These practices include trying to see visions or heal people, and they often mix ideas from different traditions.

The Eleusinian Mysteries were secret religious ceremonies held in ancient Greece. They honored the goddesses Demeter and Persephone and took place in a place called Eleusis near Athens. These ceremonies started around 1600 B.C. and continued for over 2,000 years. Some scholars believe the special drink called kykeon used in the rituals might have helped people have spiritual experiences.

Apophatic theology, also called "negative theology," is a way of thinking about God that says we cannot fully understand Him. This idea, developed by a writer named Pseudo-Dionysius the Areopagite, influenced religious practices in both the East and West during the medieval period. He used ideas from a school of thought called Neoplatonism to explain Christian beliefs.

In the Eastern Orthodox Church, there are traditions called theoria and hesychia. Theoria is a deep spiritual experience, and hesychia is a state of inner calm. These practices involve quiet prayer to help people grow closer to God. Theosis, which means becoming united with God, is a goal of these traditions. It is achieved through prayer and watching over one’s thoughts. This idea is linked to a practice called hesychasm, which was supported by monks on Mount Athos and defended by a saint named Gregory Palamas. Some Roman Catholic critics say hesychasm has roots in a practice called quietism.

A man named Symeon the New Theologian believed that monks could teach and forgive sins based on their own spiritual experiences, without needing formal approval from the Church. His ideas caused disagreements because he focused on personal experiences rather than traditional teachings.

During the High Middle Ages, mystical practices and ideas about religion grew in Western Europe. This time saw the rise of new religious orders and figures like Guigo II, Hildegard of Bingen, and Bernard of Clairvaux. It also brought more spiritual practices among regular people.

In the Late Middle Ages, there was a disagreement between two groups of religious thinkers: the Dominicans and the Franciscans. This conflict was also about different ideas about mysticism. Important figures from this time included John of Ruysbroeck, Catherine of Siena, and others. Books like The Cloud of Unknowing and The Imitation of Christ were written during this period.

There were also groups of mystics who lived in certain areas. For example, the Beguines, the Rhineland mystics, and the English mystics. In Spain, important figures included Teresa of Avila and John of the Cross. Later, people like Emanuel Swedenborg and William Blake wrote about spiritual experiences, and groups like the Quakers formed. Catholic mysticism continued into the modern era with people like Padre Pio and Thomas Merton.

The Philokalia is a collection of writings about Eastern Orthodox mysticism. It was promoted by a group of thinkers in the 20th century called the Traditionalist School.

Many Western spiritual traditions and modern spiritual practices are considered forms of mysticism. These include ideas like Transcendentalism, Theosophy, and Neo-Paganism. Some modern spiritual movements mix psychology with religious practices, such as meditation, to help people grow. Nature mysticism is the feeling of being deeply connected to nature or the universe, which was popular among Romantic writers.

In Judaism, there are two main types of mysticism: Merkabah mysticism and Kabbalah. Merkabah mysticism, which came first, focused on visions, especially those described in the Book of Ezekiel. Its name comes from the Hebrew word for "chariot," which refers to a vision of a fiery chariot in the Bible.

Kabbalah is a set of teachings that explain the relationship between an eternal, mysterious God (called Ein Sof) and the physical world. It is part of Jewish religious thought and uses Jewish texts to explain spiritual ideas. Kabbalah started in the 12th to 13th centuries in France and Spain. It became more popular in the 16th century in the Ottoman Empire and later in Hasidic Judaism. Today, Kabbalah is studied by many people and has influenced both Jewish and non-Jewish spiritual traditions.

In Judaism, there are also many "Segulot."

Mysticism and morality

A philosophical question in the study of mysticism is how mysticism relates to morality. Albert Schweitzer described the idea that mysticism and morality cannot coexist. Arthur Danto also claimed that morality is not compatible with certain Indian mystical beliefs. Walter Stace, however, argued that mysticism can work together with morality and that mysticism may even be the origin and reason for morality. Other scholars have found that the connection between mysticism and morality is not always clear.

Richard King points out that the individualist trend in modern mysticism is becoming less involved in political issues.