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."

An anonymous author gives an account of his travels in Russia, Poland and East Germany, focusing on the spiritual life in each region. The author also discusses religious repression in Russia as well as the influence of communism on Russia's neighboring countries.

Schuon delves into some of the most difficult aspects of Christian theology: the two "wills," and thus the two "natures," of Christ. The author also undertakes an examination of the nature of the Eucharist, concluding that the "physical reality of the elements does not exclude their divine content, any more than the real corporeality of Christ prevents the presence of the divine nature." Applying this same logic to the problem of Christ's two natures, Schuon finds compelling metaphysical arguments to show that when properly understood, varying perspectives on this problem can be said to be correct in their own way. Schuon turns to Islam, Buddhism, and Hinduism to illustrate some important principles related to the seeming paradox of divine and human natures inhering in a single earthly form.

For centuries, the poems of Rūmī have remained one of the most influential forces within the Sufi tradition. The son of an accomplished Sufi practitioner, Rūmī became highly skilled in the fields of philsophy, Quaranic science, and the various exoteric sciences before taking an interest in Sufism himself. He became initiated into Sufism at the age of twenty-five and composed nearly sixty-thousand verses throughout the course of his lifetime. Seyyed Hossein Nasr explores several of the themes found throughout Rūmī's work and provides historical information regarding the life and the influence of this spiritual master.

Lord Northbourne discusses extensively the various symbolic meanings of the cross, explaining how it simultaneously represents several aspects of Christian doctrine and philosophia perennis. Each of these corresponds to a unique perspective from which the symbol can be approached. Northbourne also expounds upon the necessity to present the cross under certain conditions if its symbolic intergrity is to be maintained and observes how these conditions have sometimes been forsaken in the name of aesthetic value.

It is often believed that the mythology of "primitive" peoples represents nothing more than an early effort to explain the universe rationally and is meant to be taken literally. Therefore, attention is shifted away from myth in favor of more highly developed forms of scientific investigation. This understanding, which assumes in modern man an evolutionary superiority, overlooks the symbolic message contained within the myths of such cultures. A similar form of rationalistic attack is often conducted against religious doctrine, and has contributed to such the virtual dissapearance of the metaphysicial and intellectual heritage within Christianity. Gai Eaton discusses these and other instances in which failure to comprehend the depth of a spiritual reality leads to its dismissal as irrelevant or absurd.

Between the early and late writings of Plato there emerges a contradiction of views regarding the relationship between the divine and the material, or "sensible" world. Plato's earlier writings suggest that the sensible world is inherently evil, man must transcend his natural senses and instincts in order to achieve knowledge of God. However, passages from the Corpus Hermeticum and the Timaeus suggest an view of the world based on an intermingling between the material and the divine, for which the Soul serves as an intermediary. Georgios Gemistos Plethon recognized a significant influence of the former tendency on Christian doctrine, and sought to challenge this condemnation of the sensible world. This criticism was repeated by several prominent philosophers throughout the following centuries, most notably by Friedrich Nietzsche.