There aren’t any two ways of knowing mysticism. But to comprehend it in a rational manner and in order to find its origin we need to divide mysticism into having at least two distinctive features. One that directly teaches us a way of looking at the world which is mystical in itself and the other which strives to look at mysticism objectively as a concept that has had an evolutionary process. However, the extent to which we can rationalise the mystical process can only be limited to the singular purpose of establishing a certain coherence, since mysticism is essentially unlearning all rationale.
Mysticism can be defined as a world-view that situates man as a small strand in an immense web of magic. The web can also be signified as Nature, in its original, pristine form. Each person again is viewed as a unique component converging to a collective, which in turn is a minuscule part of nature.
Mysticism (from the Greek mystikos, an initiate of the Eleusinian Mysteries; mysteria meaning “initiation”) is the pursuit of achieving communion, identity with, or conscious awareness of ultimate reality, the divinity, spiritual truth, or God through direct experience, intuition, or insight. Traditions may include a belief in the literal existence of dimensional realities beyond empirical perception, or a belief that a true human perception of the world goes beyond current logical reasoning or intellectual comprehension. A person delving in these areas may be called a Mystic. In many cases, the purpose of mysticism and mystical disciplines is to reach a state of return or re-integration with Nature, that is perceived through a anthropomorphic god or ritual. A common theme in mysticism is that the mystic and all of reality are One. The purpose of mystical practices is to achieve that oneness in experience, to achieve a larger identity and re-identify with the all that is. The state of oneness has many names depending on the mystical system.
The term “mysticism” is often used to refer to beliefs which go beyond the purely exoteric practices of mainstream religions, while still being related to or based in a mainstream religious doctrine. For example, Kabbalah is a significant mystical movement within Judaism, and Sufism is a significant mystical movement within Islam. Gnosticism refers to various mystical sects of classical / late antiquity that were influenced by Platonism, Judaism and Christianity. Some have argued that early Christianity itself was a mystical sect that arose out of Judaism. Non-traditional knowledge and ritual are considered as Esotericism, for example Buddhism’s Vajrayana. Vedanta, the Naths (North India), the Datta (South India), Siddha, Nagas are considered the several mystical branches of Indic religions, being a system of ancient religions and a rather broad ‘all-paths’ embracing philosophy, has many mystical branches, Saiva, Bhagavata, Sakteya and Saurya religions.
Mystical doctrines may reference religious texts that are non-canonical, as well as more mainstream canon, and generally require a more committed intellectual, psychological and physical approach from spiritual devotees. Most mystical teachers typically have some history or connection with a mainstream religious branch – controversial or otherwise, but gather followers through reinterpreting sacred texts or developing new spiritual approaches from their own unique experience