Sufism is the practice of remaining aware of the real presence of God in every circumstance, until Certainty is reached. The dizzying complexity of Sufi metaphysics, the passionate beauty of Sufi poetry, and the profound Sufi science of spiritual psychology, are all based on this. The Sufi Path is the process of spiritual transformation, ultimately resulting (God willing) in self-transcendence, produced by the Certainty of God's presence. In traditional Muslim society, many different moral, intellectual and spiritual functions were performed by those 'estates' responsible for maintaining them. Parents, imams and 'grammar school' teachers transmitted the fundamental ritual and moral principles of Islamic society. The madrasas took care of such traditional sciences as Qur'anic exegesis and the study of prophetic ahadith. The schools of fiqh maintained and applied the shari'ah. The mutakallimiin developed and taught kalam, Islamic 'scholastic theology'. The falasifa or philosophers carried on an intellectual tradition largely inherited from the Greeks. The ishraqiyyun developed a mystical theosophy based on direct spiritual insight. Physicians employed systems of healing derived in part from metaphysics. Poets often transmitted sophisticated spiritual lore; many other traditional craftsmen did the same. The mathematicians, astronomers and other scientists sought to uncover the Signs of God in numbers, in geometrical shapes, and in the heavens. And the alchemists worked on the reconstitution of the original human form (al-fitra) in psycho-physical terms. So when a seeker applied for admittance to a Sufi tariqa, he likely knew his Goal. The lower rungs of the ladder of moral, intellectual and spiritual aspiration were clearly defined and largely taken care of; consequently the aspirant to Sufi initiation could be more certain than he was seeking God Alone. In modern 'semi-Muslim' societies, however, things are not so clear. And as for those Sufi tariqas that have emigrated to the West, and the individuals who seek admittance to them, the situation is even more ambiguous. The traditional supports for a collective worldview that places God first and sees His hand in everything are no longer readily available, and no one whose worldview is basically secular can follow the Sufi path as the great Sufis of the past once did. In the secular West especially, Sufi tariqas lack the exoteric religious culture in relation to which they could be truly esoteric; without the Zahir, one might say, there can be no Batin. Therefore This book is not so much a text on Sufism itself as an attempt - woefully inadequate-to indicate certain elements of the original context that allowed Sufism to be what it is.

The fifty-two chapters (not counting five appendices) that make up the main body of this book encompass lectures, articles, and letters/e-mails written over a period of about eleven years (from about 1998 through 2009). The material covers a variety of thematic topics both within Islam, in general, as well as in relation to its mystical dimension of tasawwuf - known in the West as 'the Sufi path' or 'sufism' - in particular. Taken collectively, the chapters and appendices provide a very good introduction to both the Sufi path and Islam.

This book analyses the development of Sufism in Ottoman Egypt, during the seventeenth and eighteenth centuries. Examining the cultural, socio-economic and political backdrop against which Sufism gained prominence, it looks at its influence in both the institutions for religious learning and popular piety. The study seeks to broaden the observed space of Sufism in Ottoman Egypt by placing it within its imperial and international context, highlighting on one hand the specificities of Egyptian Sufism, and on the other the links that it maintained with other spiritual traditions that influenced it. Studying Sufism as a global phenomenon, taking into account its religious, cultural, social and political dimensions, this book also focuses on the education of the increasing number of aspirants on the Sufi path, as well as on the social and political role of the Sufi masters in a period of constant and often violent political upheaval. It ultimately argues that, starting in medieval times, Egypt was simultaneously attracting foreign scholars inward and transmitting ideas outward, but these exchanges intensified during the seventeenth and eighteenth centuries as a result of the new imperial context in which the country and its people found themselves. Hence, this book demonstrates that the concept of ‘neosufism’ should be dispensed with and that the Ottoman period in no way constituted a time of decline for religious culture, or the beginning of a normative and fundamentalist Islam. Sufism in Ottoman Egypt provides a valuable contribution to the new historiographical approach to the period, challenging the prevailing teleology. As such, it will prove useful to students and scholars of Islam, Sufism and religious history, as well as Middle Eastern history more generally.

Bridging the gap between western intellectual traditions and Islamic mysticism, this book explains the meaning of knowledge in the orthodox line of Sufism. Following the living tradition of intellectual René Guénon, the lessons here are intended not as profiles of individual Sufi masters but rather as an expression of an Islamic school of wisdom within the contemplative dimension of Islam.

Liu Zhi (c1662-c1730), a well-known Muslim scholar writing in Chinese, published outstanding theological works, short treatises, and short poems on Islam. While traditional Arabic and Persian Islamic texts used unfamiliar concepts to explain Islam, Liu Zhi translated both text and concepts into Chinese culture. In this erudite volume, David Lee examines how Liu Zhi integrated the basic religious living of the monotheistic Hui Muslims into their pluralistic Chinese culture. Liu Zhi discussed the Prophet Muhammad in Confucian terms, and his work served as a bridge between peoples. This book is an in-depth study of Liu Zhi's contextualization of Islam within Chinese scholarship that argues his merging of the two never deviated from the basic principles of Islamic belief.

"This is an excellent book that explains spiritual principles and how to carry them into everyday life . . . Highly recommended."—Library Journal Sufism is a centuries-old spiritual psychology leading to presence in life. Presence is our capacity to be whole in the moment, in alignment with our deepest wisdom. With unusual clarity, this book describes how presence is different from ordinary habits of mind, and how it can be developed. Drawing on the words of the great Sufi, Rumi, as well as traditional material and personal experience, this book integrates the wisdom of Sufism with the needs of contemporary life. Living Presence offers a wisdom that is both universal and practical. It shows how we can bring spirituality and psychology into a balanced system that honors and awakens the soul. “I am pleased to give Living Presence a high recommendation: It is sober, thoughtful, and well worth deep reflection. Helminski is concerned with out interactions with each other, with cultivating love and a desire to serve the Highest through serving each other . . . a valuable emphasis in a culture like ours that tends to think of spiritual development as special and solitary experiences.”—Noetic Sciences Review by Charles Tart, Ph.D.