"Mysticism" is a word we throw around quite a bit when talking about spiritual beliefs and practices. 

I once gave a lecture that was advertised as "Jewish Mysticism 101."  It had a massive turn-out.  Why wouldn't it?  After all, it was about mysticism.  I asked the students to indicate, by show of hands, who had come because they were attracted to mysticism.  They all raised their hands.  Next, I asked if anyone could define the word mysticism.  A few brave souls took a stab at it, but no one was really sure what it meant.  As one fellow said, "I don't know what it is exactly, but it's something spiritual.  It's deep stuff."

"Mysticism" is from the same root as the word "mystery."  When we're talking about mysticism, we're talking about things that we cannot really understand.  It's not a mystery we can solve.  It's fundamentally mysterious.

Now, why would people be drawn to come and learn things that are fundamentally unknowable?  Why would they want to be presented with concepts that are so profoundly abstruse that they cannot be understood?

Life is mysterious enough on its own.  What we need is clarity, to shed light on the meaning of life, not to obfuscate it behind a cloak of abstraction.

Chasidus is a teaching which demystifies the mysteries of life.  It uses spiritual language to tells us who we are, what we are supposed to be doing and why those things are important to G-d.  Absent this kind of practical application to the here and now, spirituality can be just another euphemism for a self-indulgent trip.

Chasidus lifts us up to the heavens in order to give us a perspective which we can then bring with us upon our return back to earth.