This is a translation into English blank verse of the great Sufi poet Ibn al-Farid's "Wine Ode" or "Wine-Song" (al-Khamriyyah). Translator Martin Lings renders what is perhaps Ibn al-Farid's most famous poem into a highly poetic English, though without rhyme. Lings sparingly adds some notes, which are very useful, to help modern readers understand the allegory of wine and mystical attraction to God, and the symbols often used in Sufi poetry.

Leo Schaya was perhaps the most masterful interpreter of Jewish esoterism in the light of perennialist wisdom. In this essay, Schaya offers many keys to understanding the function of the prophet Elijah (or Elias) within Jewish mystical tradition, but then Schaya expands this, still using traditional Jewish sources, to encompass a universal function for Elijah. This mysterious prophet seems to have a function that should apply to all traditional peoples, namely reinvigorating the esoteric dimensions within their respective traditions in times of need. These times of need are particularly acute as the world lurches through its modern paroxysms toward the end of this cycle of time.

Christian traditionalist Rama Coomaraswamy summarizes the content of this essay by noting that "in recent years there has been a revival of interest in the Prayer of the Name of Jesus. Various groups…have embraced this form of prayer without any foundation in its theology, and without the 'protection' that a traditional and orthodox basis provides. The author of this paper makes no attempt to present a historical or scholarly text; rather he hopes to provide the reader with an outline or introduction that will place this form of prayer in its proper perspective.…What I hope to show is that this form of prayer is deeply rooted in the Traditions of the Western Church and has been so from time immemorial. Even more, I hope to show that it is a prayer eminently suitable to contemporary man and the present times."

The Shield of Achilles was god-fashioned for a god-man in the dawn of the age of Iron. It symbolizes, just as Achilles himself personifies, a reversal of the "downward drift of history to degeneration," a remnant of an earlier, primodial state of purity and integral wholeness. The hero and his shield show us material and man caught between two ages and natures: "It was as though for a moment the river of time flowed back on itself in brief eddies, caught up in memories of its source."

The poetry of Nizam Al-Din Mahmud Da‘i Shirazi, often called Shāh Dā‘ī is due more attention, as the translation of his "Tale of the Fish" demonstrates. A biography of the poet is followed in the article by some illumination of his thought, which closely follows that of Ibn ‘Arabi, and some commentary of the mystical poem "Tale of the Fish". The poem reveals the poet's beauty of language, even in translation, as well as a facility with using allegory to bring life to profound metaphysical truths.

Author and musician Marco Pallis shares his insights into why certain music, and particularly contrapuntal music, "provides an image of the Universe at the level of 'the Lesser Mysteries'; when practiced with this truth in mind, it will serve as a support of contemplation and the joy it incidentally evokes will be seen as a reflection of the Divine Bliss."

This poem, translated from Arabic to English, from the great Algerian freedom-fighter and Sufi, the Amir ‘Abd al-Qadir, is not overtly spiritual, but is a good example of traditional Arab and Muslim poetry showing reverence for the virile life of the nomad and his closeness to and intense awareness of the beauty and power of nature.

Schuon examines at multiple levels the traditional Sufi ternary of Fear-Love-Knowledge as the three dimensions or stations of the Sufi path. They are viewed in universal terms, applicable to the human being in general, and as "vocational" tendencies for various spiritual temperments, and then as successive degrees in a seeker's spiritual development.

In nearly all dimensions of society, the modern rationalist mentality is playing an increasingly greater role in determining how man approaches the various aspects of his life, religion being no exception. This new perspective inevitably leads to a dilemma in the minds of spiritual practitioners: how does one reconcile the apparent conflicts between the religions without simply affirming one and denouncing all others as false? Focusing primarily on the dialogue between Judaism, Christianity, and Islam, Martin Lings explains how a follower of each of these traditions can recognize the legitimacy of the others. Lings challenges the possibility that God could provide only one path to Salvation while simultaneously allowing such widespread diversity of belief.

The message of Muhammad can be described in terms of two key elements: a Law of conduct which governs all Muslims, and a contemplative Path by which one achieves spiritual union with God. It is this Path which constitutes Sufism, the mystical dimension of Islam. Throughout the course of this introductory overview, Victor Danner discusses Sufism’s relationship to Islam as a whole, the function of the Sufi master, and the many attempts by Muslims and non-Muslims alike to marginalize its practice throughout the world.

Despite the widely held belief that music is forbidden in Islam, further investigation of Islamic culture will reveal numerous historical examples of music used as a means of spiritual practice. This article seeks to clarify what forms of music are permitted in Islam and to illuminate the effects of music on the human soul. As shown here, music has the potential to be either an aid or a hindrance to one’s spiritual growth – the determining factors are the condition of man in relation to his passions and his awareness of his primordial nature.

Prof. Austin says that the main argument of his talk, which was transcribed for this article, "is that Islam, despite its obvious sharing with other religious traditions in its expression of the basic human experience of God and the cosmos, has something peculiarly its own to say and contribute on this question. Also, that any proper understanding of this particular view depends upon a proper translation and interpretation of certain key words in the Qur’an concerned with the nature of Man and his function."