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Mysticism, according to its history, implies a relation to mystery. Mysticism is the spiritual quest in any religion for the most direct experience of God. Mysticism is widely practiced in Eastern religions and concentrates on prayer, meditation, contemplation, and fasting to produce the attitude necessary for what is believed to be a direct encounter with the spiritual realm (Bouyer, 1981). Typically, mystics, theistic or not, see their mystical experience as part of a larger undertaking aimed at human transformation (Teresa of Avila, Life, Chapter 19) and not as the terminus of their efforts. Mysticism has been an intimate part of human society, as a still-unexplainable part of nature, the divine forces over God’s existences, as well as the supernatural, that has allured and guided many to look as far as into the future for answers and as close as deep into themselves and an exploration of the unconscious mind. The many tools of Mysticism, like the Tarot, numerology, astrology, and dreams, are all used to provide insights into a "deeper consciousness" and a "higher plane of existence," which when properly interpreted could very well shed light into the murkiest situation. In today's societies, Mysticism continues to intrigue, appeal to, entertain and aid people across cultures that force us to question the existence of God and Man and develop a sense of understanding for Man’s relationship to God. Mysticism has made significant changes in reshaping the mines of people towards nature and God and plays a major role in many societies but has impact more so the western world. A favorite distinction of Western philosophers is between theistic experiences, which are purportedly of God, and non-theistic ones. Non-theistic experiences can be allegedly of an ultimate reality other than God or of no reality at all. Numinous theistic experiences are dualistic, where God and the subject remain clearly distinct, while theistic mysticism pertains to some sort of union or else identity with God. Theistic mystics sometimes speak as though they have a consciousness of being fully absorbed into or even identical with God. Examples are the Islamic Sufi mystic al-Husayn al-Hallaj (858-922) proclaiming, “I am God” (Schimmel, 1975, Chapter 2), and the Jewish kabbalist, Isaac of Acre (b. 1291?), who wrote of the soul being absorbed into God “as a jug of water into a running well.” (Idel, 1988, p. 67.) Also, the Hasidic master, R. Shneur Zalman of Liady (1745–1812) wrote of a person as a drop of water in the ocean of the Infinite with an illusory sense of individual “dropness.” And, the (heretical) Christian mystic, Meister Eckhart (c. 1260–1327/8) made what looked very much like identity-declarations (McGinn, 2001 and Smith, 1997). Some philosophers have argued that because the “modern inquirer” assumes everything ultimately explicable in naturalistic terms, in principle we should reject any supernatural explanation of mystical and religious experience (Bagger, 1999). Invoking God to explain mystical experiences is like invoking miracles to explain natural phenomena. We should match our elimination of miracles from our explanatory vocabulary with an elimination of a supernatural explanation of mystical experiences of God. Hence, we do not have to wait until we discover a live alternative explanation to the theistic explanation of mystical experiences of God. This argument raises the important question of the relationship between theistic explanation and a naturalistic program of explanation. Various theistic philosophers have attempted to square special divine activity with a modern scientific understanding of the world (for example, Swinburne, 1989). Whether they have succeeded is a question beyond the scope of the present essay, however. Of course, a person for whom supernatural explanation is not a live option would have reason to reject the Argument from Perception and refuse to engage in a doxastic practice of identifying valid God-experiences. However, most defenders of the Argument from Perception advance it at best as a defensible line of reasoning, rather than as a proof of valid experiences of God that should convince anyone, and the doxastic practice approach is not meant to convince everybody to participate in a theistic doxastic practice (Gellman, 1997). In open religion, Mysticism lays the consciousness of God and a retroactive love towards God. This presupposes a distinction between God and the nature that surround our world, God and Man, but this also leads to a relationship of union between the two and causes the forces of existence. Mysticism can therefore lead to an expression for man’s company with God and the divine nature that surrounds us. The foundation that Mysticism lays does not represent a life in God but rather a personal experience. Mysticism finds it place in many religions across the world. From the ancient Egyptians to Judaism, Sufism, and Christianity, numerous religions reveal elements of mysticism in various forms. The mysticism school of thought holds that it is every living being's eternal quest to find the pathways and processes to attain the ultimate goal of reunion with a supreme power. This quest takes the form of a communion with oneself by keeping all external influences at bay. However, different mystic forms of religions describe this ultimate salvation in different ways. For example, Vajrayana Buddhism, a key esoteric belief system, speaks of the path that leads to knowledge and thus to nirvana, or the escape from the cycle of life and death. Religious teachers ask disciples to carry out good deeds, think good thoughts, and follow the sutras (Buddhist teachings or scripture) so that they can gain a higher birth after death. In this manner, the being is expected to move constantly higher toward nirvana. Mahayana Buddhists believe that good souls are reborn in the Pure Land where they may continue their good deeds without interruption for all eternity. Evil souls are meted out punishment by Yama, in proportion with the magnitude of the bad deeds they have accumulated in life. Another great example is in Sufism. In Sufism, God assesses all souls on the Day of Judgment, or Yawm ad-Din. Those who have surrendered themselves to the belief and practice of worshipping God will be granted a place in paradise (jannat) while nonbelievers will be sent to hell (jahannum). As opposed to traditional Islam, Sufis believe that paradise brings them closest to the Supreme and allows the veil between the souls and Allah to be lifted. In this way, they are reunited with the Supreme Being to become one with him. A driving force in human nature is the need to know, to make sense of the environment around us, and to make sense of ourselves. Perhaps more provoking and significant is the desire for us to know ourselves and to discover the purpose for our existence and the workings of our own state of mind in the world and existence of the Afterlife. There is a sense that although we each share a co-existence with others and things around us, each life and makeup of the world is truly unique to and dependent of each individual alone, and at any moment, we each can have the power to be in control of ourselves and whatever situation we may face. Religion is the consciousness of God and possess our love and understanding of his existence. Religion presupposes a distinction between God and the nature of this world, God and Man, but is also a relationship of union between the two. Religion is therefore an expression of Man’s company with God. To be a mystic is simply to participate here and now in that real and eternal life; in the fullest, deepest sense which is possible to man. Every person, then, who awakens to consciousness of a Reality which transcends the normal world of sense—however small, weak imperfect that consciousness may be—is put upon a road which follows at low levels the path which the mystic treads at high levels. The success with which he follows this way to freedom and full life will depend on the intensity of his love and will, his capacity for self-discipline, his steadfastness and courage. It will depend on the generosity and completeness of his outgoing passion for absolute beauty, absolute goodness, or absolute truth. But if he move at all, he will move through a series of states which are, in their own small way, analogous to those experienced by the greatest contemplative on his journey towards that union with God which is the term of the spirit’s ascent towards its home.

• Bouyer, Louis, 1981, “Mysticism, An Essay on the History of the Word” in Understanding Mysticism, Richard Woods (ed.), Garden City: Doubleday.
• Teresa of Avila, 1957, The Life of Saint Teresa of Avila, translated with an introduction by J.M. Cohen, New York: Penguin Books.
• Schimmel, Annemarie, 1975, Mystical Dimensions of Islam, Chapel Hill: University of North Carolina Press.
• Idel, Moshe 1988, Kabbalah: New Perspectives, New Haven: Yale University Press.
• McGinn, Bernard, 2001, The Mystical Thought of Meister Eckhart: The Man from Whom God Hid Nothing, New York: Crossroad Publishing.
• Smith, Huston, 1997, “‘Come Higher my Friend’: The Intellective Mysticism of Meister Eckhart,” in Doors of Understanding, Conversations in Global Spirituality in honor of Ewert Cousins, Steven Chase (ed.), Quincy, IL: Franciscan Press, 201–217.
• Bagger, Matthew C., 1999, Religious Experience, Justification, and History, Cambridge: Cambridge University Press.
• Swinburne, Richard, 1991, The Existence of God, Revised Edition, Oxford: Clarendon Press.
• –––, 1996, Is There a God?, Oxford: Oxford University Press.
• Gellman, Jerome, 1997, Experience of God and the Rationality of Theistic Belief, Ithaca: Cornell University Press.
• Robinson et al., Buddhist Religions, page xx; Philosophy East and West, vol 54, ps 269f; Williams, Mahayana Buddhism, Routledge, 1st ed., 1989, pp. 275f (2nd ed., 2008, p. 266).
• Carrithers, Michael. "The Buddha", in the Oxford University paperback Founders of Faith, 1986, p. 10.
• "God". Islam: Empire of Faith. PBS. Retrieved 2010-12-18. "For Muslims, God is unique and without equal."
• "The World's Muslims: Unity and Diversity". Pew Research Center. 2012-08-09. Retrieved 2013-09-24.…...

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