Mysticism and the soul

Abrahamic religions conceive of a soul that lies within each individual, which is of great spiritual significance. However, Judaism, placing more focus on this world than others, has resulted in multiple views ... that man is a partner in God, all the way to the mystical esoteric knowledge of numerology and the Kabbalah.
Christian mysticism has diverse takes on the relationship between God and the soul with purification and reunion the goal and the soul synonymous with the Christ Self or one's true God-given nature. In Catholicism, saints and other beatific individuals are sometimes said to have received the Holy Spirit—who grants them miraculous, prophetic, or other transcendent abilities—and this belief is taken up in certain charismatic and evangelical faiths that seek out testaments to divine revelation through spontaneous speaking in tongues, faith healing, the casting out of demons, etc. However, the practice is generally unrelated to a disciplined mystical approach.
In the Quaker view, the soul is inner light, an inherent presence of God within the individual. Other Christian traditions, such as Catholicism, hold a more distinct division between the individual soul and God, given the traditional belief that the salvation of the soul and union with God will occur only at the resurrection after physical death, but these faiths generally hold that righteousness is possible and necessary during life. Eastern Orthodoxy holds that union with God happens in this life during baptism and continues via the process of theosis. Christian mystics, such as Jacob Boehme, seek this unity state of the soul while in the body, variously, through intense prayer, ascetism (purification), contemplation and meditation, to achieve resurrection of the Christ Self/nature in this life.
The Jainist view of soul is perceivable non-matter that can connect to infinite knowledge, but cannot receive that knowledge without removal of the blanket of karma. However, as self knowledge is gained, the hold of karma is loosened, everything can be seen clearly and nirvana(salvation) is achieved. The pure soul—divine unity—is accomplished when all the power of karma is destroyed.
Islam shares this conception of a distinct soul, but with less focus on miraculous powers; the Muslim world emphasizes remembrance (dhikr, zikr): the recalling of one's original and innate connection to Allah's grace. In traditional Islam this connection is maintained by angels, who carry out God's will—returning the soul to one's authentic origin—though only prophets have the ability to see and hear them directly. In Islam the mystical path is incorporated within Sufi and the Self/Soul is embattled (jihad) with the infidel/ego. Sufism holds that God can be experienced directly as a universal love that pervades the universe. Remembrance, for Sufis, explicitly means remembrance of the soul's love/purpose or returning to one's original divine state, and Sufis are particularly noted for the artistic turn their forms of worship often take.
Eastern philosophies, such as Hinduism, Buddhism, and Taoism are concerned with the individual soul's dissolution of ego (moksha) into transcendent reality (generally Brahmanor Ishvara). In the mystical aspects of the Vedic tradition Atman (something not entirely different from the western conception of the soul) is believed to be identical with Brahman. Hindu mystical practices, taught in five main Vedantic disciplic successions, primarily aim for God-consciousness and eternal life of the liberated soul in varieties of ecstatic loving service of the Godhead. One of the disciplic successions, founded by Sankara, aim at loss of eternal individuality, in oneness with the Godhead.
Buddhist teaching holds that all suffering (dukkha) in the world comes from craving, aversion and ignorance ('raga', 'dosa', 'moha'), and that freedom from suffering comes from the extinction ('nirodha') of these poisons, which are the source of mental defilements ('klesha'), through the development of insight and equanimity. The doctrine of 'anatta' suggests that the perception of an unchanging and cohesive self (the 'me'), is itself a mere mental construct ('vijnana') to which one may be attached, and is thus also a major source of suffering. While Mahayana and Vajrayana Buddhist schools invoke various deities and venerated beings, the mystical sects of Buddhism are generally not concerned with, and even overtly deny, the existence of a permanent or unchanging self, or of a permanent or unchanging deity. There is no term equivalent to the Christian idea of 'soul' in the Buddhist lexicon however belief in rebirth is assumed throughout the Buddhist world.
Taoism is largely unconcerned with the soul. Instead, Taoism centers around the tao ('the way' or 'the path'). The human tendency, according to Taoism, is to conceive of dualisms; the Taoist mystical practice is to recapture and conform with that original unity (called te, de, which is translated as virtue).
Regardless of particular conceptions of the soul, a common thread of mysticism is the experience of a collective peace, joy, compassion or love.