Mysticism, an experiential connection to the divine, has been on the rise. Across demographics and religions, practices that foster a sense of belonging to something greater than oneself are becoming mainstream. From yoga with Veterans and mindfulness in psychology to psychedelics in Buddhism and remote mental health services, the longing for transcendence—to feel more deeply connected—is scientifically evident. Within Evangelical Christianity, a tradition sometimes wary of mysticism, there is a noticeable gravitation towards its practices and principles. This revival points to the deep human need for authentic spiritual engagement, something that has always been a part of the Christian tradition.
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AA has been teaching mysticism for decades, with mantras like “Know Thyself,”1 surrendering of “our will and our lives over to the care of God as we understood Him,” and steps that include prayer and meditation. The major life moments where the Truth I was avoiding finally crashed in my face were existential. Praying to an empty ceiling panel while detoxing on suicide watch is something…”spiritual” to remember. It was through the simplest of truths and with the simplest of tools, like CBT, that freedom and peace started being found. Almost a year ago, a surrender to Jesus as I understood Him, not only broke my understanding of faith but birthed a mysticism that had to be learned through experiencing it.
“We are speaking of God. Is it any wonder if you do not comprehend? For if you comprehend, it is not God you comprehend.”
Augustine of Hippo (354–430 AD)
For many Christians, mysticism might sound foreign or esoteric, but in reality, it is a biblical and integral part of life. All Christians and all Christianities have mysticism in them because mysticism is wired into all humans. It is present when believers feel the Holy Spirit in worship, engage deeply in prayer, or experience transformation through their relationship with God. It’s just as present in the inverse when people give themselves over to false ideals and personas. Sex is a mystical experience and every human song about it ever illustrates this. Mystical experiences are the moments sinners change into saints, where the heavenly interrurpts the earthly, and are objectively wired into our being. They are the moments, also, where Hell becomes real and monsters are made.
Mysticism is neither evil nor good. It just is.
Defining Mysticism
Mysticism could be broadly defined as the individual communion with, or growing awareness of, an ultimate reality or divinity. Prayer, for example, should always be a mystical practice. Worship, where a person loses themselves in the moment, is such a mystical moment. Psychologically, mysticism encompasses those experiences that transcend the ordinary, offering a profound sense of unity with reality, the divine, and/or others. These experiences manifest in practical ways—the overwhelming peace in prayer, the sense of unity in corporate worship, or personal epiphanies in meditation.
“The divine light, of which Dionysius so beautifully speaks, is no foreign thought to the Christian, but the very essence of communion with God.”
John Wesley
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The term mysticism finds its roots in the works of Pseudo-Dionysius the Areopagite, a 5th–6th century Christian theologian and philosopher whose writings shaped centuries of theological thought. Though his identity remains shrouded in mystery, his works—such as The Divine Names and The Mystical Theology—influenced figures like Augustine, Thomas Aquinas, and John Wesley. Pseudo-Dionysius introduced mysticism as the soul’s journey toward union with God, emphasizing the need for Apophatic Theology (or Negative Theology). “God is beyond all being and knowledge. The purest understanding of Him comes from leaving behind all that is visible and rising to the unknowing that lies beyond.“
“[Pseudo-]Dionysius is held in great reverence in the Church because of his profound understanding of divine things, which he expounds with sublime clarity.”
Thomas Aquinas (1225–1274)
He acknowledged the limits of human perception and language, asserting that God is best known through Unknowing—by stripping away all finite conceptions of the Divine. For Pseudo-Dionysius, the mystery of God is not solved but experienced, requiring humility, self-nullification, and openness to divine transformation. It was from this Unknowing that certain things about the Divine could be known, such as Love. Philippians 2:5-13 and Paul’s “I die daily” in 1 Corinthians 15:31 echoes Pseudo-Dionysus’ ideas.
It’s worth noting that Martin Luther was not a fan of Pseudo-Dionysus. He not only said, “Dionysius is most pernicious; he platonizes more than he Christianizes,” but also was critical of Pseudo-Dionysus’ mystical and negative theology – “This fellow speaks many things that are more philosophical than Christian and leads to error through obscure and imprecise words.” For what it’s worth, I think Martin Luther’s above comments have some validity, but that’s besides the point.
“The divine mysteries are revealed in the unknowing and are grasped in the silence of faith.”
Pseudo-Dionysus.The Mystical Theology
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William James’s The Varieties of Religious Experience remains a cornerstone in the study of psychology, religion, and spirituality. Published in 1902, James’s work was groundbreaking for its exploration of religious and mystical experiences from a psychological rather than purely theological perspective. James posited mystical experiences have four characteristics:2
- ineffability (personal sense of being true and beyond words),
- noetic quality (providing deep insight),
- transience, and
- passivity (the sense of being acted upon)
James’s recognition of these shared human experiences highlights the universality of mysticism, bridging gaps across faiths and emphasizing its deeply personal, transformative potential.
The universality of mysticism points to a very simple, objective fact: mysticism is inherently human. Research in neuroscience and psychology reveals that the brain’s mechanisms for self-awareness and emotional regulation are deeply tied to what we call mystical states. Mysticism applies narrative structures and a broader perspective past the egoic imitations.
“[Pseudo-]Dionysius preserves for theology the essential humility before the God who is always beyond, a perspective necessary even in the Protestant confession.”
Karl Barth
Life’s threshold moments—birth, death, falling in love, breakups, or career shifts—trigger this mystical mechanism, prompting a reorientation of self and a glimpse into the interconnectedness of existence. These patterns suggest that mysticism, far from being a rarefied spiritual exercise, is an innate and neurological reality to life’s most profound mysteries. It might be unhealthy to ignore.
Mysticism in the Bible: A Firm Foundation
Mysticism is not an addition to Christianity but a core part of its biblical foundation. The Gospel of John, emphasizing unity with Christ (“I am in the Father and the Father is in me…Be one with one another…the Truth shall set you Free…abide in Me“), provides a foundational mystical perspective. Discipleship is also fundamental to the Gospel and this included personal spiritual disciplines that would have been “mystical”: scripture memorizations, ceremonies, habits, chants, etc. Kings in the Old Testament were instructed to keep God’s Word in their hearts (Deuteronomy 17:18-20). Ezekiel’s vision of God writing His Word on people’s hearts also highlights the Bible’s mystical intention for all people.
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This inward transformation is encouraged by the New Testament’s use of the Greek word musterion—“mystery.” A mystery is something that can only be understood through experiencing it. In the Gospels, Jesus frequently references the “mysteries of the Kingdom of Heaven” (Matthew 13:11). These mysteries were not abstract theological constructs but relational truths, veiled to the proud yet revealed to the humble and teachable.
Jesus’s parables invite subjective engagement, calling individuals to wrestle personally with the truths of the Kingdom and step into Its transformative reality. In John’s Gospel, while musterion is mysteriously absent, the concept thrives in Jesus’s intimate invitation to unity: “Be one with one another and the Father, as I am one with the Father” (John 17:21-23). This call is profoundly mystical, no matter how systematic the theology, urging subjects to move beyond intellectual assent into a lived experience of divine union.
The divine mysteries lie hidden within the superluminous darkness of that silence which reveals itself beyond all speech and understanding.
Pseudo-Dionysus. The Divine Names The Mystical Theology
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The Apostle Paul extended this invitation to the early Christian communities, addressing marginalized and fringe congregations. For Paul, musterion is central to the Gospel—divine truths once hidden but now revealed through Christ (Colossians 1:26). However, these mysteries are not handed down as finished doctrines but as calls to personal transformation (Romans 12:1-2). Writing to the Corinthians, Paul declares that God chose “the foolish things of the world to shame the wise” (1 Corinthians 1:27). This radical message invites the “weak” and “foolish” to pick up their crosses, confront their sins and egos, and stand exposed before the divine. It’s “Christ in you, the hope of glory” (Colossians 1:27). For Paul, Mystery is not a puzzle to solve but a self-nullification experience that demands vulnerability, surrender, and the willingness to be transformed.
The New Testament is rich with teachings on meditation, prayer, worship, and engaging with the divine. Early Christianity was, in some sense, a grassroots mystical movement, realizing that even the Law was a tutor (pedagogue – Galatians 3:24). Jesus modeled and taught “secret” practices (Matthew 6:6) like solitude, fasting, and deep prayer—disciplines that bring believers beyond themselves and into the presence of God. Discipleship requires engaging in disciplines; spiritual disciplines inherently lead to mystical experiences. “Be still, and know that I am God” (Psalm 46:10) captures the essence of this practice.
Early Church and Medieval Mystics
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Before Pseudo-Dionysus, the early church fathers already were practicing mystical theology. It existed around them and before them. In the 3rd and 4th centuries, the Desert Fathers and Mothers—Christian hermits and ascetics—practiced forms of mysticism centered on prayer, solitude, and contemplation. Figures like Anthony the Great sought union with God through the purification of the heart and mind, often describing their spiritual encounters in mystical terms. The Eucharist, central to Christian worship, was viewed as a mystical encounter with the risen Christ. Early Christian writers such as Ignatius of Antioch (c. 35–108 AD) described the Eucharist as “the medicine of immortality,” emphasizing its transformative and unifying nature.
Origen emphasized the contemplative ascent to God through prayer and Scripture. Similarly, Augustine’s Confessions reveal deeply mystical moments of divine encounter, as when he wrote: “You have made us for yourself, O Lord, and our hearts are restless until they rest in you.” Medieval mysticism flourished with figures like Hildegard of Bingen (1098-1179 AD), who combined visionary experiences with theological insight, and Meister Eckhart (1260-1328 AD), who taught, “The eye through which I see God is the same eye through which God sees me.” These mystics sought not only knowledge of God but an intimate, transformative relationship.
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The earliest known Christian labyrinth was created in 324 AD at the Basilica of St. Reparatus in Algeria. Mystical practices like Lectio Divina3 (sacred reading) were established in the 6th century by people like St. Benedict of Nursia and formalized in the 12th century by Guigo II. These disciplines helped believers engage deeply with God through Scripture. Today, even in more rigid traditions, like some Reformed churches, the Liturgy and zealous focus on upholding tradition often emanates a form of mysticism, albeit one that feels forced and obligated.
Reformation to Modern Christian Mysticism
The Reformation saw figures like Teresa of Ávila (1515-1582 AD) and St. John of the Cross (1542-1591 AD) reinvigorating mysticism within Catholicism. For me, The Dark Night of The Soul by St. John of Cross in High School had a huge impact on my faith4. However, figures like George Fox, founder of the Quakers, and later C.S. Lewis, with his deeply spiritual yet grounded writings, bridged the gap between mysticism and Protestant thought. The discussion of spiritual transformation is an active one in Evangelicalism, and it’s a mystical conversation.
“It is foolish to think we will enter Heaven without entering into ourselves.“
Teresa of Ávila
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Today, writers like Richard Rohr, a guy I’m avoiding reading still, are introducing mysticism to many Evangelicals. His sayings can be found in Christian sermons and social media, meaning his teachings are not far behind. Rohr emphasizes practices like centering prayer, meditation, and embracing paradox. Rohr’s statement that “faith is not for overcoming obstacles; it is for experiencing them” captures the mystical focus on engagement rather than avoidance
The reality of our modern world is that we are not able to “perfectly” self-isolate. A Closed-System is not humanly possible, nor healthy. If it is possible, it’s called Death. We neither can isolate ourselves anymore nor have we ever needed to.
Societal and technological advancement means that information is freely available to every individual, including our children. From the VA seeing surprising results from Eastern practices in Veteran Health to the results of mediation for atheists, like Sam Harris, mysticism is something human and will spread horizontally as people are exposed to it in ways they can work with.
Mysticism’s Role in Daily Life: A Transformative Force
Mysticism is not confined to esoteric rituals or rare moments. It is present in everyday experiences that connect us to something greater. Laughing with children, journaling in solitude, contentment, sense of meaning, or being moved by collective worship are all mystical moments. These experiences bring transformation because we experience them, offering acceptance, forgiveness, and wisdom for life’s messiness and complexities. Breathing techniques are something I practice during my daily life that helps me deal with anxiety and doubt while making my feet and scalp tingle. These feel spiritual and have been taken practice.
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Neuroscience increasingly supports the validity of mystical experiences, identifying distinct patterns of brain activity during such encounters. The parietal lobe, partly responsible for spatial orientation and the perception of self in relation to the external world, shows reduced activity in mystical states. This phenomenon, termed “deafferentation,” diminishes the sense of physical boundaries, fostering a profound sense of unity with the divine or the cosmos—an experience central to mysticism.
“To reach satisfaction in all, desire satisfaction in nothing. To come to possess all, desire the possession of nothing. To arrive at being all, desire to be nothing.”
St. John of The Cross
Simultaneously, the limbic system, including the amygdala and hippocampus, becomes highly active. These regions process emotion, memory, and mortal significance, collaborating with the prefrontal cortex to generate a deep sense of meaning and connection. Brain imaging studies, including fMRI scans of individuals engaged in prayer, meditation, or worship, reveal that the default mode network (DMN)—the brain’s hub for self-referential thought—becomes deactivated. This suppression of the DMN likely explains the shift from an egocentric to an interconnected perspective, a hallmark of mystical experiences.
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The psychological and physiological benefits of spiritual practices rooted in mysticism are well-documented. Research highlights how mindfulness, meditation, and practices like forgiveness can lower stress, enhance emotional regulation, and improve overall well-being. The act of letting go—central to many mystical traditions—aligns with neuroplasticity, where the brain adapts to new ways of thinking and feeling. While these experiences can be transformative, they also require discernment. As with any human endeavor, mysticism can be misused as a tool for self-deception or control. Properly understood, however, mysticism serves as a neutral and potent framework for navigating life’s complexities, blending psychological growth with spiritual insight.
Religion is about other people’s spirituality and making sure others agree. Spirituality is about the subjective individual and living authentically within a greater narrative that connects the person to the whole of Creation. Thus, mysticism is the personal application in daily life of the larger, deeper Truths our spirituality (or religion) teaches us. This is what could be called “faith.”‘
Mysticism: The Brain’s Bridge To Practical Harmony
We’ve found human consciousness is far more intricate than traditional models of psychology and religion have acknowledged. Integrative psychology, particularly as explored in Ken Wilber’s Integral Theory or A Theory of Everything, suggests that human experience is best understood through a framework that encompasses multiple dimensions: physical, emotional, mental, spiritual, and cultural. Wilber’s All-Quadrants, All-Levels model recognizes the interconnectedness of these aspects, aligning with contemporary neuroscience and hinting at a deeper, more unified experience of reality.
“Mysticism is not a world beyond this world; it is simply a deeper perception of the reality we are already living in.”
Ken Wilber
This integrative approach reveals why mysticism, often viewed in subjective language, cuts across various religious traditions and historical epochs: it’s a universal human experience. In other words, every human is a practicing mystic. These ineffable moments of insight and transcendence arise from within—often at the intersection of the physical brain and the spiritual consciousness. Often, these moments are the negative, tragic moments that we allow to define us. As we delve into the brain’s structure, we see how its functions may mirror the mystical experiences that connect us to something beyond the material world.
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“Each higher stage of consciousness involves a transcendence and inclusion of the previous stages. True spiritual growth integrates and honors all levels of our being.”
Ken Wilber
The pineal gland and the corpus callosum—two central structures in the brain—play significant roles in this phenomenon. The pineal gland, a small, pea-shaped organ nestled deep within the brain, has long been associated with mystical experiences. René Descartes famously speculated the pineal gland could be the “seat of the soul,” believing it to be the area of interaction between the mind and body. Descartes’ theory positioned the pineal gland as a potential bridge to higher consciousness or divine insight. Though modern neuroscience does not fully confirm this, the pineal gland remains essential in regulating both mood and cognition.
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In tandem with the pineal gland, the corpus callosum plays an equally important role. This thick bundle of nerve fibers connects the left and right hemispheres of the brain, as well as the front and back, facilitating communication between the analytical (left) and intuitive (right) sides. This integration is vital for achieving cognitive harmony. When the corpus callosum functions optimally, it enables a unified experience of the world—balancing the mystical with the practical, the spiritual with the material. This harmony allows us not to solve problems but to experience profound moments of understanding where the boundaries between self and universe dissolve.
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In the context of mysticism, these brain structures help bridge the conscious and subconscious realms, pointing to a deeper, integrated nature of human experience. The interplay of the pineal gland and corpus callosum highlights how spiritual and practical aspects of life are not separate but profoundly intertwined. Carl Jung said, “The privilege of a lifetime is to become who you truly are,” suggesting that our highest potential involves embracing this integration–and that it may take work to reach.
This truth—this unified relationship with reality—also provides a foundation for Evangelism, where the story of the divine and human connection becomes something universally relatable. It is the deep, shared truth of human experience that allows one person’s journey to resonate with another. We can share a story that any human being can connect with, breaking down barriers and creating a moment of communion. C.S. Lewis once remarked, “We are what we believe we are.” Mysticism is not only a subjective language but a universal conversation that transcends history, culture, and political boundaries.
Mysticism in Evangelical Churches
Despite possible current stigmas, Evangelicals and Evangelical churches are increasingly embracing mystical practices. The Gospel of John’s themes of light, unity, and love still resonate with modern seekers. Sunday morning quotes from Richard Rohr or introducing corporate practices like mediation and contemplative prayer reflect this shift. Communal experiences like singing in worship or shared moments of confession align with mystical principles of unity and transcendence.
As Evangelicals integrate these practices, they rediscover mysticism as a natural expression of Christian faith. For many, they are finally experiencing the Holy Spirit. The Apostle Paul wrote, “For in him we live and move and have our being” (Acts 17:28), affirming the deeply mystical foundation of Christian existence is just as true today.
The Convergence of Mysticism and Modern Reality
The rise of mysticism within Evangelical Christianity is not occurring in isolation. It’s part of a broader societal shift, one that’s been accelerated by the information age and our growing understanding of human psychology. Mark Manson, in his book “Everything is F*cked,” delves into the concept of Nihilism and its prevalence in modern society. He argues that we live in an age where traditional sources of meaning have been eroded, leaving many feeling adrift in a sea of meaninglessness.
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This modern nihilism, paradoxically, sets the stage for a mystical revival. As people grapple with what Manson calls “The Uncomfortable Truth” – the idea that we are insignificant in the grand cosmic scheme – they are driven to seek deeper, more personal sources of meaning. Mysticism, with its emphasis on a direct, experiential connection with the divine, offers a powerful antidote to the world’s existential crisis.
“God has arranged everything in the universe in consideration of everything else.”
Hildegard von Bingen
The Information Age has democratized access to spiritual knowledge and practices. Globalization is still unfolding while AI and technological advancement are nearing the point of singularity. No longer confined to monasteries and esoteric texts, or institutions and controlling leaders, mystical traditions from various cultures are now at our fingertips. This accessibility, combined with neuroscience research validating the psychological and physiological benefits of practices like meditation, has created a perfect storm for mystical revival5.
For Evangelicals, this shift presents both a challenge and an opportunity. The traditional top-down, institutionalized approach to faith is giving way to a more individualized, experiential spirituality. As control moves from institutions to individuals, long-held assumptions about biblical interpretation and spiritual practice are being questioned and reimagined.
This loosening of control is not a threat to genuine faith, but rather an opportunity for it to flourish. As believers engage more directly with their spirituality, they often find a deeper, more authentic connection to God. The mystical practices that have been part of Christianity from its inception are being rediscovered and reintegrated, enriching the faith lives of many.
Conclusion: Embracing the Mystical Revival
The rise of mysticism, globally and within Evangelical Christianity, is a return to the roots of humanity’s spiritual experience. By embracing practices that foster unity, transcendence, and personal transformation, individuals tap into the profound truths that mysticism reveals. As Psalm 46:10 urges, “Be still, and know that I am God,” we are reminded that mysticism is not an innovation but an invitation—an invitation to live authentically within the greater narrative of God’s creation.
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This mystical revival is not just timely; it’s necessary. In a world grappling with nihilism and searching for meaning, the direct, experiential spirituality offered by mysticism provides a path forward. It allows us to move beyond the limitations of rationalism and institutionalized religion, into a more holistic, embodied faith.
For Evangelicals, this revival offers a chance to reclaim the full richness of Christian spirituality. It’s an opportunity to move beyond rigid Golden Calves and rediscover the transformative power of encountering God directly. As we embrace this mystical dimension of faith, we may find that our spiritual lives become more vibrant, our communities more authentic, and our impact on the world more profound.
The mystical revival is already here. It’s about time. The question is not whether we will engage with it, but how.
“You have made us for yourself, O Lord, and our hearts are restless until they rest in you.”
St. Augustine
Footnotes
Footnotes are meant to give more depth and a home for tangents. Some future Footnotes sections will be Drunk Pastor Patreon exclusives.
- The phrase “Know Thyself” has ancient roots dating back to the Temple of Apollo at Delphi in ancient Greece. It was inscribed on the temple’s forecourt and is traditionally attributed to the Seven Sages of Greece. This maxim has been interpreted and reinterpreted throughout history, from its original meaning of “know your limits” to Plato’s understanding of “know your soul.” Christian monks later adopted this concept as a spiritual practice for self-examination and growth. ↩︎
- William James’ four characteristics of mystical experiences (ineffability, noetic quality, transience, and passivity) have been influential in both psychology and religious studies. His work “The Varieties of Religious Experience” (1902) laid the groundwork for the academic study of mysticism and continues to shape our understanding of spiritual experiences across cultures and religions. ↩︎
- Lectio Divina, a contemplative practice of engaging with scripture, has its roots in early Christian monasticism. Developed by the Desert Fathers in the 3rd and 4th centuries, it was later formalized by Guigo II, a Carthusian monk, in the 12th century. This practice involves four steps: reading, meditation, prayer, and contemplation, providing a structured approach to deepening one’s spiritual connection through scripture. ↩︎
- The concept of the “Dark Night of the Soul,” popularized by St. John of the Cross in the 16th century, describes a spiritual crisis in the journey toward union with God. This profound experience of spiritual dryness and doubt has resonated with many throughout history, including modern spiritual seekers and those in recovery. It emphasizes that spiritual growth often involves periods of difficulty and the apparent absence of the divine. ↩︎
- The democratization of spiritual knowledge echoes a similar shift that occurred during the Protestant Reformation with the advent of the printing press, which allowed sacred texts to move from the exclusive domain of clerics to the hands of the laity. This historical parallel highlights how technological advancements often disrupt hierarchical control over knowledge, empowering individuals to pursue direct, unmediated experiences of the divine. Similarly, today’s AI-driven technologies and digital archives not only make ancient mystical traditions accessible but also invite reinterpretation and syncretism across cultural boundaries. This widespread availability raises questions about the authenticity and contextual integrity of spiritual practices when divorced from their original traditions, as well as the potential for commodification in a globalized, capital-driven market. ↩︎