I am extremely elated to write the foreword for this book. Dr. Amita Valmiki has been engaged in teaching Philosophy for many decades. She has a great passion towards mysticism and spiritual philosophy. To find meaning of life in philosophical discourses has been her forte.

Mysticism is also close to my heart. We believe that there is something divine, mystical, magical, marvellous and unexplainable in the universe that is listening, responding and connecting to each of us. Friedrich Nietzsche says, "Mystical explanations are thought to be deep; the truth is that they are not even shallow." Mystical power has a whole different flavor to it. It's much wilder at times, poignant sometime and fascinating most of the time. It involves more of the emotions and passions of human mind and soul.

This book is her thesis in published form. Her chapters on the themes like human being, religion, society and mysticism are well-analyzed and assimilated. Studies on religion are equally enthralling to any serious seeker in philosophy. Her engagement with theistic existentialist like Soren Kierkegaard is very intriguing. The impact of religion and the power it has been exercising since time immemorial can never be fathomed. In her attempt to study both religion and mysticism she has stated in brief the contributions made by major world religions. She finds it evident that mystical aspect of religion in fact is the root of all religious expansions leading to meaningful discourses. She opines that theistic mysticism has played a pivotal role and has been a unique feature of religions and of human society.Today, we may find a different story altogether. As Colton Lacon says so aptly, "Men will wrangle for religion, write for it, fight for it, die for it; anything but live for it." Very few look at religion as love of god, as good life and as a scaffolding support.

The first chapter is intended to give a broad overview of religion, the various definitions of religion offered by philosophers of religion and the various facets of religion that the book emphasizes on.

Spiritualism, theistic mysticism and devotion are often associated with religion. Although they are often used inter- changeably, but yet they differ. But before we come to this point it is very essential to elucidate the term "religion". Most of us confront the word 'religion' from the beginning of our life. And we structure some kind of definition of religion in our mind. It doesn't matter if a person is theist, atheist or agnostic; religion seems to be quite a simple word where one can say 'yes' to it, 'no' to it or being 'indifferent' to it. So we have some predetermined idea in our mind. Let us unlearn this and start thinking as to what religion is 'not'. Obviously, religion is not superstition, religion is not dogmatism, religion is not irrationality, it is not just conventions to the extent that it stagnates human growth, retards spirituality, dwarfs rationality. In fact, it is contrary to that. There is definitely the need for something that transcends this mundane life. If not transcending, at least to under- stand it better. The inner core is to be touched and that pull of strings of the (heart) harp requires something that can transcend the whole of this earthly life, the petty wordly existence. That spiritual mystical realization is probably what the word 'religion' means. The whole point is that religion could not have survived for years together if it was mere superstition, just orthodoxical practice, blindfold leading to irrationality and dogmatism. It cannot be this or it is not this. It is something more precious. Especially today, is the time where we need spiritual understanding (it was and it will always remain an important need) by reflecting on the principle of religion. Though 'science' satisfies many of our demands, it cannot motivate us to meditate, to go into a trance and have ecstatic experience. If it does, it has the artificial facet to it; it is temporary. Modern civilization with its rational outlook, has uprooted the belief system that satisfied the spiritual part of human existence. The scientific temperament that human beings have developed is replacing the spiritual realm by rationalization. Religion can bring back the individual on the path of contentment, satisfaction and humanistic spirit.

**Contents and Sample Pages**