I have defined mysticism as a belief or a view, but in reality it means much more than that. In the life of the true mystics, beliefs exert a great formative influence. They are no mere intellectual registrations of opinions or temporary experiences, but represent the dynamic, the dominant tone of their personality as it develops and perfects itself. Mysticism is not an intellectual theory; it is fundamentally an active, formative, creative, elevating and ennobling principle of life.
An acquaintance with Indian religious experience shows that there are types of religious and mystical experience other than that of an intimate communion with God. I have therefore made my definition of mysticism wider, so that it may include not only the Islamic, Christian, and the Bhakti forms of Indian mysticism but other types of Indian mysticism as well. I could not hope to give an exhaustive analysis or even a fairly comprehensive treatment of the chief features of the different types of Indian mysticism within the limits of these six lectures. I have therefore attempted only a brief general outline of some of the most important types, indicating their mutual relations, sometimes genetically and sometimes logically.
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