Ordinary Mysticism or Simply Gratitude?

In reading Ordinary Mysticism: Your Life as Sacred Ground by Mirabai Starr (2024), I was struck by the author's central premise: that everyday life, with all its joys and struggles, is inherently sacred. Starr introduces the concept of “ordinary mysticism” as a way of approaching life with reverence, mindfulness, and a sense of divine presence — not only during moments of peace or transcendence, but in the midst of suffering and uncertainty. 

This perspective led me to reflect on the relationship between ordinary mysticism and gratitude. Empirical research has consistently shown that the practice of gratitude is linked to numerous psychological and physiological benefits, including increased well-being, reduced symptoms of depression, and improved interpersonal relationships (Emmons & McCullough, 2003; Wood et al., 2010). Starr’s work seems to align with these findings, though it moves beyond gratitude as a psychological tool and reframes it as a spiritual orientation toward life. 

What I found most compelling in Starr’s narrative was her emphasis on integrating difficult and painful experiences — such as receiving a cancer diagnosis, accompanying a loved one through death, or confronting daily anxieties — as essential components of spiritual growth. Rather than avoiding suffering, she advocates for engaging with it fully, with openness and even curiosity. This echoes broader contemplative traditions that see suffering not as an obstacle to spiritual realization, but as a gateway to deeper presence and compassion (Kabat-Zinn, 1990; Chödrön, 2001). 

In this sense, ordinary mysticism is not simply about expressing gratitude when life is good. It involves a radical receptivity to life in its entirety — a willingness to meet both the beautiful and the painful with attention, courage, and wonder. 

For readers who may feel an aversion to conventional spirituality or organized religion, Starr’s inclusive approach is particularly compelling. She draws from a wide array of spiritual traditions — including Christian mysticism, Sufism, Buddhism, and Indigenous wisdom — without privileging any single path. This openness reflects a growing trend in contemporary spiritual literature that embraces interspirituality and pluralism (Teasdale, 1999), allowing individuals to engage meaningfully with the sacred on their own terms, which feels like freedom to me. 

Erin Clark, MSW, LCSW, SEP

Resources

Chödrön, P. (2001). When Things Fall Apart: Heart Advice for Difficult Times. Shambhala Publications. 

Emmons, R. A., & McCullough, M. E. (2003). Counting blessings versus burdens: An experimental investigation of gratitude and subjective well-being in daily life. Journal of Personality and Social Psychology, 84(2), 377–389. https://doi.org/10.1037/0022-3514.84.2.377 

Kabat-Zinn, J. (1990). Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness. Delta. 

Starr, M. (2024). Ordinary Mysticism: Your Life as Sacred Ground. Sounds True. 

Wood, A. M., Froh, J. J., & Geraghty, A. W. A. (2010). Gratitude and well-being: A review and theoretical integration. Clinical Psychology Review, 30(7), 890–905. https://doi.org/10.1016/j.cpr.2010.03.005 

Teasdale, W. (1999). The Mystic Heart: Discovering a Universal Spirituality in the World's Religions. New World Library.