How to understand the so-called mystical unity of religion? Although ecumenical and perennialist assumptions about such a unity abound in the transpersonal literature, both contemporary religious studies and participatory theory issue serious challenges to the very idea of a single mystical core in religious traditions (e.g., nonduality, pure consciousness, or God). Both perennialism and other responses to religious diversity (exclusivism, inclusivism, and ecumenical pluralism) ultimately lead to both hierarchical gradations of traditions thatelevate one’s favored tradition or spiritual choice as superior. This presentation introducessecond-wave transpersonalism (participatory) as an alternative to the unintended religious ideology and arguablespiritual narcissism of the first transpersonal wave (neo-perennialist). Participatory transpersonalismcontends that the radical openness and creativity of the mystery or the cosmos allows for the participatory cocreation of an indefinite number of mystical goals, worlds, and even ultimates.This recognitionleads to a shift from searching for spiritual unity in a global mysticismorganized around a single vision to discerning an already existent spiritual human family branching out in multiple directions from the same creative roots.It is argued that the spiritual unity of humankind may not be found in the heavens (i.e., in mental, visionary, or even mystical visions) but deep down into the earth (i.e., in the embodied connection with a common creative root). Eschewing dubious equations among spiritual ultimates (e.g., the Tao is God or Buddhist emptiness is equivalent to the Hindu Brahman), participatory transpersonalismembraces a “more relaxed” spiritual universalism thataffirms an underlying undetermined mystery (or creative spiritual power) as the generative source of the multiverse’smanifold spiritual worlds and ultimates.