The headlines are filled with the politics of Islam, but there is another side to the world's fastest-growing religion. Sufism is the poetry and mysticism of Islam. This mystical movement from the early ninth century rejects worship motivated by the desire for heavenly reward or the fear of punishment, insisting rather on the love of God as the only valid form of adoration. Sufism has made significant contributions to Islamic civilization in music and philosophy, dance and literature. The Sufi poet Rumi is the bestselling poet in America. But in recent centuries Sufism has been a target for some extremist Islamic movements as well as many modernists. The Garden of Truth presents the beliefs and vision of the mystical heart of Islam, along with a history of Sufi saints and schools of thought.

In a world threatened by religious wars, depleting natural resources, a crumbling ecosystem, and alienation and isolation, what has happened to our humanity? Who are we and what are we doing here? The Sufi path offers a journey toward truth, to a knowledge that transcends our mundane concerns, selfish desires, and fears. In Sufism we find a wisdom that brings peace and a relationship with God that nurtures the best in us and in others.

Noted scholar Seyyed Hossein Nasr helps you learn the secret wisdom tradition of Islam and enter what the ancient mystics call the "garden of truth." Here, liberate your mind, experience peace, discover your purpose, fall in love with the Divine, and find your true, best self.

Ibn al-'Arabi (d. 1240) was one of the towering figures of Islamic intellectual history, and among Sufis still bears the title of al-shaykh al-akbar, or "the greatest master." Ibn al-'Arabi and Islamic Intellectual Culture traces the history of the concept of "oneness of being" (wahdat al-wujud) in the school of Ibn al- 'Arabi, in order to explore the relationship between mysticism and philosophy in Islamic intellectual life. It examines how the conceptual language used by early mystical writers became increasingly engaged over time with the broader Islamic intellectual culture, eventually becoming integrated with the latter's common philosophical and theological vocabulary. It focuses on four successive generations of thinkers (Sadr al-Din al-Qunawi, Mu'ayyad al-Din al-Jandi, 'Abd al-Razzaq al-Kashani, and Dawud al-Qaysari), and examines how these "philosopher-mystics" refined and developed the ideas of Ibn al-'Arabi. Through a close analysis of texts, the book clearly traces the crystallization of an influential school of thought in Islamic history and its place in the broader intellectual culture. Offering an exploration of the development of Sufi expression and thought, this book will be a valuable resource for students and scholars of Islamic thought, philosophy, and mysticism.

We can classify the whole of mankind into two main groups: one group would include those people who sincerely think about others in the same way as they think about themselves; the other group would include those people who place importance only on their own status, and are always striving to serve their own selfish ends.

A collection of essays in which the possibilities of a deeper dialogue, by means of the contemplative traditions of the Abrahamic Faiths is explored. The book expounds an ageless, profound means of overcoming religious hatred and violence and awakening the beauty of unity in diversity.

G.I. Gurdjieff (d. 1949) remains an important, if controversial, figure in early 20th-century Western Esoteric thought. Born in the culturally diverse region of the Caucasus, Gurdjieff traveled in Asia, Africa, and elsewhere in search of practical spiritual knowledge. Though oftentimes allusive, references to Sufi teachings and characters take a prominent position in Gurdjieff's work and writings. Since his death, a discourse on Gurdjieff and Sufism has developed through the contributions as well as critiques of his students and interlocutors. J.G. Bennett began an experimental Fourth Way' school in England in the 1970s which included the introduction of Sufi practices and teachings. In America this discourse has further expanded through the collaboration and engagement of contemporary Sufi teachers. This work does not simply demonstrate the influence of Gurdjieff and his ideas, but approaches the specific discourse on and about Gurdjieff and Sufism in the context of contemporary religious and spiritual teachings, particularly in the United States, and highlights some of the adaptive, boundary-crossing, and hybrid features that have led to the continuing influence of Sufism.

As we move through life, we are constantly being addressed through both our normal and paranormal senses. Kabbalah teaches us that we can always benefit from these signals by adopting a dual strategy: the innocent path of simplicity together with the focused approach of rational analysis.

"For some years now, I have been aware that I have the ability to tap into other worlds and experience various paranormal events... Should I try to work to eliminate these experiences from my life, and if so, how?"

"I have a question regarding the removal of a curse on land and turning it into a blessing. Can you tell me any procedures or do's and don'ts concerning this? Any information will be appreciated."

"I have had several very significant dreams that have so disturbed me... No one I know really seems to have any insight into what these dreams may mean. I would greatly appreciate any wisdom you might pass on to me."

In this selection of letters concerning dreams and paranormal experiences, you will find detailed answers to these questions and others. Studying the replies in this volume will present you with a new, fuller and clearer attitude towards perceiving and interpreting the spiritual phenomena that you may experience.

The talks in this volume are not verbatim transcriptions. In the early years of Gurdjieff's exposition of the fourth way teaching, he rarely allowed notes to be taken during his talks. The majority of his early talks were written down after the fact by pupils who were present, either individually or collectively, and should be taken as recollections of what people believed Gurdjieff to have said. The provenance of the talks are library archives, private collections, and individuals from all around the world. They have been arranged chronologically and are presented in this edition for the first time in their entirety.

The Guide for the Perplexed (Hebrew: Moreh Nevuchim, Arabic: dalalat al ha'irin is one of the major works of Rabbi Moshe ben Maimon, better known as Maimonides, or the Rambam.

It is the main source of his philosophical views. The main purpose of the work is to expound on Maaseh Bereishit and Maaseh Merkavah (the sections of Jewish mysticism dealing with Creation from Genesis and the passage of the Chariot from Ezekiel), these being the two main mystical texts in the Tanakh.

'A'ishah al-Ba'uniyyah (d. 923/1517) of Damascus was one of the great women scholars in Islamic history. A mystic and prolific poet and writer, 'A'ishah composed more works in Arabic than any other woman before the twentieth century. Yet despite her extraordinary literary and religious achievements, 'A'ishah al-Ba'uniyyah remains largely unknown. For the first time her key work, The Principles of Sufism, is available in English translation. The Principles of Sufism is a mystical guide book to help others on their spiritual path. She recounts the fundamental stages and states of the spiritual novice's transformative journey, emphasizing the importance of embracing both human limitations and God's limitless love. Drawing on lessons and readings from centuries-old Sufi tradition, 'A'ishah advises the seeker to repent of selfishness and turn to a sincere life of love. In addition to his lucid translation, Th. Emil Homerin provides an insightful introduction, notes and a glossary to 'A'ishah al-Ba'uniyyah's remarkable account of the pursuit of mystical illumination. A bilingual Arabic-English edition.

The twelve studies here are arranged in three distinct groups - Arabic and Judaeo-Arabic philosophy, Jewish mysticism, and modern philosophy. One theme that appears in various forms and from different angles in the first two sections is that of 'Images of the Divine'. It figures not only in the account of mystical imagery but also in the discussion of the 'Know thyself' motif, and is closely allied to the subject-matter of the studies dealing with man's ascent to the vision of God and his ultimate felicity. In the third section three thinkers are discussed: the English Deist, William Wollaston, who is shown to be steeped in the medieval Jewish traditions of philosophy and mysticism; Moses Mendelssohn, the philosopher of eighteenth-century Enlightenment, whose thesis asserting Spinoza's influence on Leibniz's doctrine of the pre-established Harmony is investigated critically; and Franz Rosenzweig, the most brilliant religious philosopher in twentieth-century Jewry, whose notion of History is analysed. Originally published in 1969, this is an important work of Jewish philosophy.

Studies on Sufism in Central Asia reproduces 12 studies which explore previously unstudied sources with an eye to identifying prominent developments in the social and organizational history of the major Sufi groupings of the region; The chronological range reflected in the studies included here runs from the 13th century to the 17th, with a somewhat uneven distribution between the earlier half of the period (13th-15th centuries, with six articles, Nos. II, IV, V, VII, VIII, and XI) and the later half (16th-17th centuries, with four pieces, Nos. III, IX, X, XII), and two studies (Nos. I and VI) spanning the entire period. In terms of specific Sufi traditions, the studies included here reflect DeWeese's attention to groups and individuals that might be identified (despite the focus of some of his more recent work on questioning the use and meaning of such labels) as KubravAE", YasavAE", and KhwAE jagAE nAE"/NaqshbandAE", with four studies focused entirely on 'KubravAE"' circles (Nos. I, II, V, XI), five on 'YasavAE"' subjects (Nos. III, VII, IX, X, XII), and one on the KhwAE jagAE n (No. VIII), as well as one dealing with YasavAE"-NaqshbandAE" relations (No. VI) and another exploring a group that falls outside these labels (No. IV). KhwAE jagAE nAE" and NaqshbandAE" history has a strong 'background' presence, nevertheless, in five other articles (Nos. I, III, IV, VII, and IX), reflecting the steady rise of the NaqshbandAE"ya to predominance among Central Asian Sufi traditions.