The book contains several talk transcripts never printed elsewhere, and an excellent set of daily attention exercises that predate those found in Practical Work on Self.

Part meditation book, part oracle, and part collection of Sufi lore, poetry, and stories, The Sufi Book of Life offers a fresh interpretation of the fundamental spiritual practice found in all ancient and modern Sufi schools—the meditations on the 99 Qualities of Unity. Unlike most books on Sufism, which are primarily collections of translated Sufi texts, this accessible guide is a handbook that explains how to apply Sufi principles to modern life. With inspirational commentary that connects each quality with contemporary concerns such as love, work, and success, as well as timeless wisdom from Sufi masters, both ancient and modern, such as Rumi, Hafiz, Shabistari, Rabia, Inayat Khan, Indries Shah, Irina Tweedie, Bawa Muhaiyadden, and more, The Sufi Book of Life is a dervish guide to life and love for the twenty-first century. On the web: http://sufibookoflife.com

On the life of Ramchandra, 1873-1931, Hindu sufi saint and also follwer of Naqshbandīyah order.

Written by 18th-century Moroccan scholar and mystic Ahmad ibn 'Ajiba, this book defines Sufic terminology. Based on four published Arabic editions of the Mi'raj and two manuscript versions, this translation is supplemented by excerpts from some of Ibn 'Ajiba's other works, which offer insights about the essential notions of Sufism: repentance, integrity, love, patience, gratitude, and the Eternal Wine. A comprehensive compilation, this bilingual edition--Arabic and English--celebrates Ahmad ibn 'Ajiba's belief that coming to know and reflect upon these notions could be, in itself, a sort of ascending meditative journey.

In the summer of 1964, while a military coup was taking place and tanks were rolling through the streets of Algiers, Robert Irwin set off for Algeria in search of Sufi enlightenment. There he entered a world of marvels and ecstasy, converted to Islam and received an initiation as a faqir. He learnt the rituals of Islam in North Africa and he studied Arabic in London. He also pursued more esoteric topics under a holy fool possessed of telepathic powers. A series of meditations on the nature of mystical experience run through this memoir. But political violence, torture, rock music, drugs, nightmares, Oxbridge intellectuals and first love and its loss are all part of this strange story from the 1960s.

Christopher Melchert proposes to historicize Islamic renunciant piety (zuhd). As the conquest period wound down in the early eighth century c.e., renunciants set out to maintain the contempt of worldly comfort and loyalty to a greater cause that had characterized the community of Muslims in the seventh century. Instead of reckless endangerment on the battlefield, they cultivated intense fear of the Last Judgement to come. They spent nights weeping, reciting the Qur’an, and performing supererogatory ritual prayers. They stressed other-worldliness to the extent of minimizing good works in this world. Then the decline of tribute from the conquered peoples and conversion to Islam made it increasingly unfeasible for most Muslims to keep up any such régime. Professional differentiation also provoked increasing criticism of austerity. Finally, in the later ninth century, a form of Sufism emerged that would accommodate those willing and able to spend most of their time on religious devotions, those willing and able to spend their time on other religious pursuits such as law and hadith, and those unwilling or unable to do either.