Winner of the 2021 Sheikh Hamad Award for Translation and International Understanding (category: translation from Arabic into English) This is an unabridged, annotated, translation of the great Damascene savant and saint Ibn Qayyim al-Jawziyya's (d. 751/1350) Madarij al-Salikin. Conceived as a critical commentary on an earlier Sufi classic by the great Hanbalite scholar Abu Isma'il of Herat, Madarij aims to rejuvenate Sufism's Qur'anic foundations. The original work was a key text for the Sufi initiates, composed in terse, rhyming prose as a master's instruction to the aspiring seeker on the path to God, in a journey of a hundred stations whose ultimate purpose was to be lost to one's self (fana') and subsist (baqa') in God. The translator, Ovamir ('Uwaymir) Anjum, provides an extensive introduction and annotation to this English-Arabic face-to-face presentation of this masterpiece of Islamic psychology.

In this book, Yaroslav Komarovski argues that the Tibetan Buddhist interpretations of the realization of ultimate reality both contribute to and challenge contemporary interpretations of unmediated mystical experience. The model used by the majority of Tibetan Buddhist thinkers states that the realization of ultimate reality, while unmediated during its actual occurrence, is necessarily filtered and mediated by the conditioning contemplative processes leading to it, and Komarovski argues that therefore, in order to understand this mystical experience, one must focus on these processes, rather than on the experience itself. Komarovski also provides an in-depth comparison of seminal Tibetan Geluk thinker Tsongkhapa and his major Sakya critic Gorampa's accounts of the realization of ultimate reality, demonstrating that the differences between these two interpretations lie primarily in their conflicting descriptions of the compatible conditioning processes that lead to this realization. Komarovski maintains that Tsongkhapa and Gorampa's views are virtually irreconcilable, but demonstrates that the differing processes outlined by these two thinkers are equally effective in terms of actually attaining the realization of ultimate reality. Tibetan Buddhism and Mystical Experience speaks to the plurality of mystical experience, perhaps even suggesting that the diversity of mystical experience is one of its primary features.

This is an astrology book about the planets in the houses. Clear descriptions explain the actions of ten planets in each of the twelve astrological houses that relate to the main areas of life including money, family, relationships and work. The talents and abilities that a person may take for granted but, with awareness could develop further, are described for each planetary placement. By understanding that challenges are learning opportunities a person may be able to cope with them better. Spiritual perspectives suggest what the soul may be learning from daily experiences and how the spirit of a person is striving to attain its highest aspirations. The book is straightforward and easy to follow. It can be used like a textbook by student astrologers and may assist experienced astrologers to consider a more spiritual way of looking at horoscopes.

This book comprises responses by a Sufi master, Hadrat Sahib of the Naqshbandi tradition, to letters written by students of the master. The questions posed in these letters cover a wide range of issues including, financial problems, health issues, family matters, education and bereavement. The advice given by the master reveals a deep spirituality which places the particular student's problem in context and details a specific method of offering oneself to God at all times. It is difficult to find such detail relating to spiritual practices in Sufi literature. These letters are inspirational and timeless. They provide a cure to a world dominated by materialism and all its attendant miseries.

This book highlights the life and teachings of Qibla Alam 1871-1934 as narrated by his son and successor, Janab Qibla Hadrat Sahib 1921-2008 and other sangis. This book not only presents an authentic account of the great master of the Naqshbandiyya Mujaddidiyya path but also provides an insight into the religious, spiritual, cultural and social history of the Azad Jammu and kashmir region during the period 1871-2008.

The present volume focuses on Henry Bate of Mechelen (1246-after 1310), the first scholar to bring Ibn Ezra's astrological work to the knowledge of Latin readers. The volume has two main objectives. The first is to offer as complete and panoramic an account as possible of Bate's translational project. Therefore, this volume offers critical editions of all six of Bate's complete translations of Ibn Ezra's astrological writings. The second objective is to accompany Bate's Latin translations with literal English translations and to offer a thorough collation of the Latin translation (with their English translations) against the Hebrew and French source texts. This is volume 2 of a two-volume set.

This volume discusses the origin and structure of the universe in mystical Islam (Sufism) with special reference to parallel realms of existence and their interaction. Contributors address Sufi ideas about the fate of human beings in this and future life under three rubrics: (1) cosmogony and eschatology ("where do we come from?" and "where do we go?"); (2) conceptualizations of the world of the here-and-now ("where are we now?"); and (3) visualizations of realms of existence, their hierarchy and mutual relationships ("where are we in relation to other times and places?"). Contributors are Christian Lange, Alexander Knysh, Noah Gardiner, Stephen Hirtenstein, Saeko Yazaki, Jean-Jacques Thibon, Leah Kinberg, Sara Sviri, Munjed M. Murad, Simon O'Meara, Pierre Lory, Mathieu Terrier, Michael Ebstein, Binyamin Abrahamov and Frederick Colby.