The following extract comes from “Major Trends in Jewish Mysticism” by Gershom Scholem. Although, as a Jewish scholar, he comes from a different tradition to my own, I have found many of his writings insightful and thought provoking. Here he comments on the relationship between mysticism and tradition.
The point I should like to make is this—that there is no such thing as mysticism in the abstract, that is to say, a phenomenon or experience which has no particular relation to other religious phenomena. There is no mysticism as such, there is only the mysticism of a particular religious system, Christian, Islamic, Jewish mysticism and so on. That there remains a common characteristic it would be absurd to deny, and it is this element which is brought out in the comparative analysis of particular mystical experiences. But only in our days has the belief gained ground that there is such a thing as an abstract mystical religion. One reason for this widespread belief may be found in the pantheistic trend which, for the past century, has exercised a much greater influence on religious thought than ever before. Its influence can be traced in the manifold attempts to abandon the fixed forms of dogmatic and institutional religion in favour of some sort of universal religion. For the same reason the various historical aspects of religious mysticism are often treated as corrupted forms of an, as it were, chemically pure mysticism which is thought of as not bound to any particular religion. As it is our intention to treat of a certain definite kind of mysticism, namely Jewish, we should not dwell too much upon such abstractions. Moreover, as Evelyn Underhill has rightly pointed out, the prevailing conception of the mystic as a religious anarchist who owes no allegiance to his religion finds little support in fact. History rather shows that the great mystics were faithful adherents of the great religions.