Volume 6 / Issue 1 SPRING 2020

1 8 S p i r i t ua l i t y S t u d i e s 6 - 1 S p r i n g 2 0 2 0 2 What is Mysticism There is a number of definitions or specifications of mysti - cism, so it is not always very easy to orientate among them. Josef Sudbrack (1995, 22–23) for example points out that the term of mysticism comes from the Christian world. Despite this, mysticism is now understood as a universal phenome - non that can be found in all religions. For instance, Walter Brugger (1994, 250) describes mysticism as “ a deeply per - sonal, mysterious experience, especially in the case of religion .” Marie-Madeleine Davy (2000, 8–9) claims explicitly that all and every mystical phenomena belong to the scope of the notion of mysticism. She tries to explain mysticism through several ideas, for example: “ A mystic is a person who is visited by Spirit, ” or “ the roots of mysticism lie in human body, inside each of us .” Our approach to mysticism is based on an assumption that mysticism is a universal phenomenon and virtually anybody can become a mystic if certain conditions are met. The only difference is in the language, culture and ideas. Apart from universal cognitive abilities such as thinking, it is human body and its energies that make mysticism a universal phe - nomenon. We believe that the hidden energy potential ( Kundaliniwith seven chakras ) serves as the “motor” for mysticism. Real mysticism, (with spiritual and transcendent effects) is possible when these hidden energies develop and consciousness becomes freed from biological bounds [2]. In certain phase, this spiritual journey leads to mystical death, when consciousness clearly realizes it is being freed of the body, which we can experience also as dying. The intensity of this Fig. 1. Saint Teresa of Ávila with the Golden Aura around the head