Mystics’ experiences may be quite similar, still their techniques and interpretations had varied. Reading about mysticism in Buddhism, Christianity, Hinduism, the Kabbalah of Judaism, and Sufism of Islam; you will find many differences. In this life, people differ.
Schools of mysticism in each religion recognized that seekers had distinctive inclinations. Most aspirants respond best to devotional approaches, many of them were more contemplative*, some have preferred meditation*, while too few were primarily interested in helping others. The teachers often integrated these methods, yet tailored to the needs of individual devotees. No two are the same.
Qualified teachers have also realized that there were different motivations among their students. A few seemed to have been born spiritual, many came upon the quest later in life, perhaps due to an intense personal experience, and most of them just felt obligated - for diverse sociological and/or psychological reasons - to at least once attempt the search. Their dedication and abilities differed.
Mystics themselves were usually brought up with the symbolism, rituals and scriptures of that religion in which they had realized union. Their own mindset prior to an absorption in the divine may have influenced their later interpretation and, more likely, their recounting of it to others. The divine presence may then have been expressed in terms of a personal deity, a celestial image, a prophet, saint, or other figure familiar to them and/or to their followers.
The ultimate Reality of the divine One - its essence surpassing conception or perception - is absolute certainty for those absorbed in it. It had infused itself into every part of their being, confirming intuitive insight of, and increasing love for, the unity of all existence. Most mystics had then returned to their limited human self, many of them greatly transformed, but a few did continue in this universal consciousness for all the remaining years of their mortal life.
The theologies or philosophies - theosophy may be a better term except for a disputed movement using that name - of mysticism tried to rationalize a consciousness which was not rational. How do you explain the unexplainable? While it is impossible, that did not stop many mystics from trying to do it. Most of the controversies arose after their attempt. Some of them were simply too confusing.
Techniques used to realize divine union have varied, too, not only between religions, but also among schools of mysticism in divisions of each faith. Students, although seldom the mystics themselves, often criticized other schools’ approaches, while claiming that theirs was “the best.” Perpetual mystics, those rare saints who had never left oneness with the divine, did not agree. They accepted that there were many paths which could reach the same goal.
The symbolism of mystics’ orthodox faith, with references to its prophets and scriptures, frequently surfaced in both their writings and teachings. Although they may not have agreed with all aspects of their institutional religion, most mystics have felt that they were enhancing its wisdom and few believed they were being heretical. Because many mystics were criticized by leaders of their religion, or worse, they usually tried to conform to accepted depictions.
First concentrate on the mystical tradition of your religion: it too has alternative views. The yogas of devotional Shaivism, Shaktism and Vaishnavism, including their Tantrism, as well as the spiritual knowledge of Vedanta, have diverse schools. In the Kabbalah of Judaism, the early devotees of the Zohar were more esoteric than later, ecstatic Hasids. Buddhist lamas of Tibet, acariy