Unlocking Your Inner Mystic: A Comprehensive Guide to Mystical Living
The term “mystic” often conjures images of secluded figures meditating in mountaintops or enigmatic gurus dispensing cryptic wisdom. However, mysticism isn’t limited to a select few. It’s a journey accessible to anyone who seeks a deeper connection with the universe, a more profound understanding of themselves, and an experience that transcends the ordinary. This guide offers a comprehensive exploration of what it means to be a mystic and provides practical steps you can take to cultivate your own mystical path.
What is Mysticism?
At its core, mysticism is the pursuit of direct, personal experience of the divine, the ultimate reality, or a profound sense of unity with all things. It’s about moving beyond intellectual understanding and dogma to a felt, intuitive knowing. Mystical experiences are often characterized by feelings of awe, wonder, love, interconnectedness, and transcendence. It’s a journey inward, a process of stripping away the layers of conditioning and illusion to reveal the true self, which is inherently connected to the divine.
Unlike organized religion, which often relies on intermediaries and codified beliefs, mysticism emphasizes personal revelation and direct communion with the source of all being. While mystics may find inspiration and guidance in various religious traditions, their primary focus is on their own individual journey of discovery.
Characteristics of a Mystic
While every mystic’s path is unique, certain characteristics are commonly found among those who embrace a mystical worldview:
- A deep sense of curiosity and wonder: Mystics possess an insatiable desire to understand the mysteries of the universe and their place within it.
- Intuitive knowing: They rely on intuition and inner guidance as much as, or more than, rational thought.
- A belief in interconnectedness: They recognize that all things are interconnected and interdependent, forming a unified whole.
- A longing for transcendence: They seek experiences that transcend the limitations of the ego and the material world.
- Compassion and empathy: They feel a deep sense of compassion for all beings and strive to alleviate suffering in the world.
- A commitment to self-discovery: They are dedicated to exploring their inner landscape and uncovering their true potential.
- Appreciation for symbolism and metaphor: They understand that the deepest truths are often conveyed through symbols and metaphors, rather than literal language.
- A quiet mind: They learn to calm the constant chatter of the mind and cultivate a state of inner stillness.
- Openness to experience: They embrace new experiences and perspectives, even those that challenge their existing beliefs.
Steps to Embark on Your Mystical Journey
Becoming a mystic is not about following a rigid set of rules or adhering to a particular doctrine. It’s about cultivating a way of being that fosters direct experience of the divine. Here are some steps you can take to embark on your own mystical journey:
1. Cultivate Mindfulness and Presence
Mindfulness is the practice of paying attention to the present moment without judgment. It’s about observing your thoughts, feelings, and sensations as they arise and pass away, without getting caught up in them. Mindfulness is the foundation of mystical experience because it allows you to access the stillness within and perceive reality more clearly. Many paths can be taken here, but the essence is focus and attention.
- Meditation: Regular meditation is the most effective way to cultivate mindfulness. Start with just a few minutes each day and gradually increase the duration. There are many different types of meditation, so experiment to find one that resonates with you. Some popular options include:
- Breath awareness meditation: Focus your attention on the sensation of your breath as it enters and leaves your body.
- Body scan meditation: Systematically bring your attention to different parts of your body, noticing any sensations without judgment.
- Loving-kindness meditation: Cultivate feelings of love and compassion for yourself, for others, and for all beings.
- Walking meditation: Pay attention to the sensation of your feet making contact with the ground as you walk.
- Mindful Activities: Extend mindfulness beyond meditation by practicing it in everyday activities. Pay attention to the sensations of eating, washing dishes, or walking in nature. Engage all your senses and fully immerse yourself in the experience.
- Observe your thoughts: Throughout the day, notice your thoughts as they arise. Don’t judge them or try to suppress them. Simply observe them as if you were watching clouds passing by in the sky. This helps you to detach from your thoughts and realize that you are not your thoughts.
2. Embrace Silence and Solitude
In our busy, noisy world, it’s easy to get caught up in external distractions. Silence and solitude provide an opportunity to turn inward and connect with your inner self. They allow you to hear the still, small voice within and gain clarity about your life’s purpose.
- Schedule regular time for solitude: Set aside a specific time each day or week to be alone with your thoughts. This could be as simple as waking up a few minutes earlier to enjoy a quiet cup of tea or taking a walk in nature by yourself.
- Create a sacred space: Designate a special area in your home or outdoors where you can retreat for contemplation and reflection. This space should be free from distractions and filled with things that inspire you.
- Engage in contemplative practices: Use your time in solitude to engage in practices such as journaling, reading inspirational texts, or simply sitting in silence and observing your thoughts.
- Digital Detox: Periodically disconnect from technology and social media. Turn off your phone, close your laptop, and immerse yourself in the present moment without digital interruption.
3. Cultivate Gratitude
Gratitude is a powerful way to shift your focus from what’s lacking in your life to what you already have. It opens your heart to the abundance of the universe and fosters a sense of contentment and joy. Practicing gratitude regularly can transform your perspective and deepen your connection to the divine.
- Keep a gratitude journal: Each day, write down a few things you are grateful for. This could be anything from the roof over your head to the kindness of a stranger.
- Express gratitude to others: Tell the people in your life how much you appreciate them. A simple thank you can go a long way.
- Notice the beauty around you: Take time to appreciate the beauty of nature, the kindness of strangers, and the simple joys of life.
- Gratitude Meditation: Dedicate time to meditating on the things you are grateful for, visualizing them and feeling the positive emotions associated with them.
4. Explore Your Creativity
Creativity is a powerful expression of the divine within. Engaging in creative activities can help you connect with your inner self, express your emotions, and tap into your intuition. It allows you to move beyond the limitations of rational thought and access a deeper source of wisdom and inspiration.
- Experiment with different art forms: Try painting, drawing, writing, music, dance, or any other art form that interests you. Don’t worry about being perfect; just allow yourself to express yourself freely.
- Embrace your inner child: Allow yourself to play and have fun with your creative endeavors. Don’t be afraid to make mistakes or try new things.
- Find inspiration in nature: Spend time in nature and allow its beauty to inspire your creativity. Observe the colors, shapes, and patterns around you and try to capture them in your art.
- Don’t censor yourself: Allow your creative impulses to flow without judgment or self-criticism. The goal is not to create a masterpiece, but to express your inner self.
5. Connect with Nature
Nature is a powerful source of inspiration, healing, and connection to the divine. Spending time in nature can help you to feel grounded, centered, and connected to something larger than yourself. It can also provide a sense of peace and tranquility that is difficult to find elsewhere.
- Spend time in nature regularly: Make it a priority to spend time in nature each week, even if it’s just for a few minutes. Go for a walk in the park, hike in the mountains, or simply sit under a tree and listen to the birds.
- Engage your senses: When you’re in nature, pay attention to your senses. Notice the colors, smells, sounds, and textures around you. Fully immerse yourself in the experience.
- Practice forest bathing: Forest bathing (Shinrin-yoku) is a Japanese practice of immersing yourself in the forest environment. It involves walking slowly through the forest and paying attention to your senses. Studies have shown that forest bathing can reduce stress, improve mood, and boost the immune system.
- Cultivate a garden: Growing your own food or flowers can be a deeply rewarding experience. It connects you to the cycles of nature and allows you to nurture and care for living things.
6. Engage in Service and Compassion
Mysticism is not just about personal enlightenment; it’s also about making a positive impact on the world. Engaging in service and compassion is a natural expression of the love and interconnectedness that mystics experience. It helps to alleviate suffering and create a more just and equitable world.
- Volunteer your time: Find a cause that you care about and volunteer your time to help others. This could be anything from working at a soup kitchen to tutoring children to cleaning up a local park.
- Practice random acts of kindness: Look for opportunities to perform small acts of kindness for others. This could be anything from holding the door open for someone to offering a compliment to helping a neighbor with a task.
- Donate to charity: If you have the means, donate to charities that are working to alleviate suffering and promote social justice.
- Practice compassion in your daily interactions: Treat everyone you meet with kindness and respect, even those who are different from you or who you disagree with.
7. Study Mystical Traditions
While mysticism is ultimately about personal experience, studying the writings and teachings of other mystics can provide valuable guidance and inspiration. There are many different mystical traditions around the world, each with its own unique approach to the divine. Some popular traditions include:
- Christian Mysticism: Explores the direct experience of God through practices such as prayer, contemplation, and asceticism. Notable figures include St. John of the Cross, Teresa of Avila, and Meister Eckhart.
- Sufism (Islamic Mysticism): Emphasizes the love of God and the pursuit of union with the divine through practices such as dhikr (remembrance of God), music, and poetry.
- Kabbalah (Jewish Mysticism): Seeks to understand the hidden meaning of the Torah and the nature of God through symbolic and esoteric interpretations.
- Buddhist Mysticism: Focuses on achieving enlightenment through practices such as meditation, mindfulness, and compassion. Different schools, such as Zen and Vajrayana, offer distinct mystical approaches.
- Hindu Mysticism: Encompasses a wide range of traditions and practices aimed at achieving union with Brahman, the ultimate reality. Examples include Vedanta, Yoga, and Tantra.
- Gnosticism: An ancient religious movement that emphasized personal spiritual knowledge (gnosis) as the key to salvation.
Read the works of mystics from different traditions and see what resonates with you. Pay attention to the common themes and principles that emerge, such as the importance of love, compassion, and the pursuit of inner truth.
8. Practice Discernment
As you progress on your mystical journey, it’s important to develop your discernment. Not all experiences that are labeled as “mystical” are authentic. Some may be the result of wishful thinking, psychological imbalances, or even manipulation. Learn to distinguish between genuine spiritual experiences and those that are based on illusion or deception.
- Trust your intuition: If something doesn’t feel right, trust your intuition. Don’t be afraid to question or reject ideas or practices that don’t resonate with you.
- Seek guidance from experienced teachers: If you’re unsure about something, seek guidance from experienced teachers or mentors who have a proven track record of integrity and wisdom.
- Focus on the fruits of the spirit: Genuine spiritual experiences should lead to increased love, compassion, joy, peace, and wisdom. If an experience leads to negativity, fear, or confusion, it’s likely not authentic.
- Ground yourself in reality: Don’t get so caught up in spiritual pursuits that you lose touch with reality. Maintain a healthy balance between your inner and outer life.
9. Surrender to the Mystery
Ultimately, mysticism is about surrendering to the mystery of the unknown. It’s about accepting that there are things that we will never fully understand and trusting that there is a higher power at work in the universe. This requires letting go of our need for control and embracing the uncertainty of life.
- Practice non-attachment: Don’t cling to your beliefs or expectations. Be open to changing your mind as you learn and grow.
- Accept the present moment: Don’t dwell on the past or worry about the future. Focus on being present in the moment and fully experiencing whatever arises.
- Trust the process: Have faith that you are on the right path, even when you don’t know where it’s leading. Trust that the universe is supporting you and that everything is unfolding as it should.
- Embrace paradox: Mystical experience often involves paradox, the coexistence of seemingly contradictory truths. Embrace these paradoxes as opportunities for deeper understanding.
Common Pitfalls to Avoid
The mystical path, while rewarding, can also present certain challenges. Being aware of these potential pitfalls can help you navigate your journey with greater wisdom and discernment.
- Ego Inflation: The belief that one has attained a higher spiritual status or special powers, leading to arrogance and detachment from others.
- Spiritual Bypassing: Using spiritual concepts to avoid dealing with unresolved emotional or psychological issues.
- Dogmatism: Becoming rigidly attached to a particular belief system or practice, losing sight of the underlying truth.
- Seeking Experiences Over Transformation: Prioritizing extraordinary experiences over genuine inner growth and character development.
- Isolation: Withdrawing from the world and disconnecting from meaningful relationships.
- Naiveté: Being overly trusting and susceptible to manipulation by charlatans or false gurus.
The Ongoing Journey
Becoming a mystic is not a destination but an ongoing journey of self-discovery, transformation, and connection to the divine. It’s a process that unfolds over a lifetime, with its own unique challenges and rewards. Embrace the journey with an open heart, a curious mind, and a willingness to surrender to the mystery. As you deepen your connection to the source of all being, you will find a sense of peace, joy, and fulfillment that transcends the ordinary.
Continue to explore different practices, study various traditions, and connect with others on a similar path. Share your experiences, learn from others, and support each other on this transformative journey. The path of the mystic is a path of love, compassion, and service to all beings. By embracing this path, you can help to create a more just, equitable, and compassionate world.
Smiling the Avraham Accords shattered UN Resolutions 242 and 338 like those European “final solution” exist as a Shoah mirror!
myallaboutyou.wordpress.com asked two basic questions: “Could Jewish law, through chesed, tzedakah, or mishpat, help us face economic challenges or build fairer systems today? What principle from Jewish law could guide us through these times?”
Torah has absolutely no wisdom for folks who fundamentally do not accept the Tribal revelation of HaShem revealed to the 12 Tribes of Israel at Sinai. Par’o did not accept the revelation of HaShem through the 10 plagues or even the splitting of the Sea of Reeds, wherein his entire Army drowned to a man. Only Israel accepted the revelation of the Torah at Sinai to this very day.
Neither the New Testament nor the Koran validates the HaShem chosen Cohen People. Its replacement theology ‘Golden Calf’ replaces faith in the Tribal revelation of HaShem’s Divine Presence Spirit Name at Sinai with belief in Universal Gods. Clearly the God(s) worshipped in the Xtian Trinity not the God worshipped in Islamic strict Monotheism. Nor do these Goyim scriptures ever once include the שם השם לשמה (Spirit Divine Presence Name) revealed in the 1st Commandment,, upon which hang the 2nd Sinai commandment and all other Torah and Talmudic halachot within the Six Orders of the Oral Torah Mishna codification of Oral Torah פרדס common law logic, comparable to a Mountain hanging by a hair.
No University teaches this פרדס Oral Torah inductive reasoning process. Modern Universities limit their studies to Greek syllogism-mathematical logic, I studied that logic system in my third year at Texas A&M, or Hegel’s bipolar logic format which so dominated the writings of Marx’s theories of socialism. My History major focused upon Bolshevik foreign policy between the two World Wars.
So to answer your question with candid honesty, no. The Western legal traditions, despite the feeble attempt at lateral courts through the jury system in Revolutionary America, US courtrooms, across the board, exist as vertical courts wherein the State institutionalizes bribery – by paying the salaries of the Judges and prosecuting attorneys of all State and Federal Courts across the vast United States of America.
South Korean schools study Talmudic common law jurisprudence. But they have a skewed erroneous idea that the Talmud exists as religious ritual law rather than dynamic common law – applicable to all generations living within the borders of Israel, the Jewish State. The S. Koreans do not know that the Torah defines faith as the righteous pursuit of justice within the Tribal lands of conquered Canaan. Nor that Justice means the fair restitution of damages inflicted by one Party upon another, as the very definition of Torah faith.
That no Sanhedrin lateral courtroom exists anywhere outside of ארץ ישראל. Even 3 man Torts damages courts exist as vertical “like” courtrooms in g’lut. Why? Because Jews living in g’lut/exile suffer the Torah curse where they too have forgotten the wisdom of doing Mitzvot observance לשמה. Hence g’lut Jews observe the halachot codified in the Shulkan Aruch as rigid statute “Goyim” law, rather than dynamic common law which compares the current case heard before the Beit Din wherein one of the three justices function in the role of Prosecutor opposed by a second of the 3 justices who serves as the defense attorney. G’lut beit din courts despite having 3 justices with this designated division of labor, they do not follow the model of the Sanhedrin courts of 23 and 71 justices which split evenly leaving ONE judge to decide the case – either for the defense or prosecuting attorney sides, if at the end of the trial the Justices remain evenly split over the quality that the opposing justices precedent evidence brought to decide the case in favor of the legal dispute.
Yeshivot across Israel do not even teach this common law legalism due to the corrupt influence of the Rambam’s Yad, Jacob ben Asher Arba’ah Turim, and Yosef Karo’s Shulkan Aruch statute law perversions made upon Talmudic common law. In fact if a person went into virtually any Yeshiva in Israel today and asked: “What does common law mean in Hebrew?” No person in any Yeshiva across the country of Israel could answer you משנה תורה; the second name of the 5th Book of the Written Torah the Book of דברים. In like manner if the question asked concerning the Arabic ra’ya\רעיא: “what’s its Hebrew equivalent term?” Few if any Yeshiva students or rabbis could immediately answer: בנין אב, which means “precedent”.
Zionism achieved Jewish self determination in the Middle East through the Balfour Declaration and the League of Nations 1922 Palestine Mandate. But Orthodox Jews have yet to understand and grasp the possibilities of the Torah as the Constitution of the Republic, with the Talmud functioning as the working model by which Jews have the opportunity to restore and re-establish the Talmud as the working model of lateral common law Sanhedrin courtroom across the Torah Constitutional Tribal States of the Jewish Republic. Orthodox Jews today only give lip service to the kabbalah of rabbi Akiva’s explanation of the Oral Torah at Horev.
Yeshivot do not teach דרוש\פשט affixed to the Aggada which learns T’NaCH prophetic בנין אב precedents to attain the wisdom of prophetic mussar throughout the Ages. In equal error, yeshiva students do not weave prophetic warp Aggadah פשט threads into the רמז\סוד weft threads of Halachic discourse which defines the intent of the Gemara common law commentary which serves to re-interpret the 70 faces of the language of the Mishna! Alas Orthodox Judaism as much off the דרך as Reform Judaism today. Herein explains the חילול השם of Neturei Karta and virtually all Orthodox Jews who visit ארץ ישראל and pompously declare that ארץ ישראל also in g’lut. Impossible to vomit a greater stinky טיפש פשט than that! Only in ארץ ישראל do Torah blessings exist wherein Jews can pursue justice among and between our divided peoples לשמה. Herein defines how the glove of Zionism fits the Hand of the Torah revelation at Sinai.
Tefillah does NOT translate to prayer. Tefillah requires שם ומלכות, prayer – as found in saying Tehillem – does not fundamentally require שם ומלכות. What does this mean? מאי נפקא מינא in Aramaic Talmud. Answer: שם ומלכות meaning the dedication of a tohor middah revealed to Moshe at Horev לשמה by means of swearing a Torah oath through which the Avot cut a brit which continually creates from nothing the Chosen Cohen people children of the Avot. Hence: tefillah, as a tohor time-oriented commandment calls upon the God of the Avot in the first blessing. Its interesting the Order of the 13 middot to Moshe at Horev. The Torah does a פרט\כלל – רחום וחנון whereas the later NaCH prophets often order the middot by means of a כלל/פרט – חנון ורחום. Herein explains the order of rabbi Yishmael’s middot.
Praying Tehillem by stark contrast expressed as a positive commandment which does not require k’vanna. Only tohor time-oriented commandments which dedicate specified tohor middot through swearing a Torah oath, (Tefillah called Amidah b/c a person ideally stands before a Sefer Torah in the beit knesset.), qualify as comparable to the oaths wherein the Avot swore the brit oath by means of a dedicated korban, which continually creates from nothing the chosen Cohen people. Hence the first blessing of the קריא שמע שחרית twice states תמיד מעשה בראשית.
Because the Book of בראשית introduces the Av mitzva of tohor time-oriented commandments which require prophetic mussar as its k’vanna. Prophetic mussar defines specified tohor middot first revealed to Moshe as the revelation of the Oral Torah at Sinai. Hence when the portion of Israel did their service in the Beit HaMikdash within the Beit Knesset they read the Creation story of the opening Book of בראשית which introduces the Av Torah commandments of tohor time-oriented commandments.
Consequently if a bnai brit does even minor Torah commandments such as shooing the mother bird off her brood of eggs or even rabbinic commandments like Shemone Esrei or lighting the Hanukkah lights or reading the Book of M’gillat Esther, the B’HaG introduced the chiddush that elevating mitzvot to Av tohor time-oriented commandments raises these rabbinic mitzvot to mitzvot from the Torah!
The distinction between Tefillah and the tachanun prayer
the Open Siddur Project ✍ פְּרוֺיֶקְט הַסִּדּוּר הַפָּתוּחַ
Aharon N. Varady (transcription)·opensiddur.org·
Concluding Prayer for Hallel in the Home Service for the Festival of Passover, by Rabbi J. Leonard Levy (1896)
This is a concluding prayer in the Hallel service at the Passover seder by Rabbi J. Leonard Levy to his Haggadah or Home Service for the Festival of Passover (1896) pp. 32-34. The prayer does not appear in subsequent editions. The prayer threads the needle between the particularly Jewish communal focus of Passover and the…
Moshe Kerr: What separates תפילה from תחנון? A blessing requires שם ומלכות. Shemone Esrei does not contain שם ומלכות. Yet it functions as the definition of a blessing. As does kadesh, which also lacks שם ומלכות. For that matter so does ברכת כהנים וגם כן קריא שמע. The k’vanna of חנון has nothing to do with the formal prayer written in the Siddur. Why? Because all these “mitzvot” qualify as tohor time oriented commandments which require k’vanna. What’s the k’vanna of תחנון through which it defines תפילה?
Word translations amount to tits on a boar hog when the new born piglets are ravenous and the sow died after giving birth! The 5th middah of the revelation of the Oral Torah at Horev – חנון, serves as the functioning root שרש of the term תחנון תפילה. The tohor time-oriented commandment of תפילה learns from the additional metaphor of תחנון. Consider the Order of the Shemone Esrei blessings … 3 + 13 + 3 blessings. 6 Yom Tov and 13 tohor middot revealed to Moshe, 40 days after the ערב רב Israelites – Jews assimilated and intermarried with Egyptians, no different from the kapo Jewish women who slept with Nazis. This ערב רב, according to the Torah – as expressed in the memory to war against Amalek/antisemitism – they lacked fear of אלהים. This same ערב רב referred to their Golden Calf substitute theology by the name אלהים. This tie-in explains the k’vanna of the term “fear of heaven”.
The ערב רב Jews lacked “fear of Heaven”, and therefore their avoda zarah profaned the 2nd Sinai commandment. Hence when Jews assimilate and intermarry with Goyim who do not accept the revelation of the Torah at Sinai (neither the Xtian Bible nor Muslim Koran ever once brings the שם השם first revealed in the 1st Sinai commandment – the greatest commandment of the entire Torah revelation at Sinai and Horev! Do Jews serve to obey the Torah revelation לשמה או לא לשמה? Observance of all the Torah commandments and Talmudic halachot hangs on this simple question.
Therefore תפילת תחנון interprets the k’vanna of תפילה, through the concept that a person stands before a Sefer Torah and dedicated specific and defined tohor middot which breath life into the hearts of the Yatrir HaTov of the chosen Cohen oath brit people. The verb תפילה most essentially entails the k’vanna of swearing a Torah oath. What Torah oath? The dedication, think korban, of some specified tohor middot…. Hence the concept of תפילת תחנון.