  | | PAGE | | Contents | v | | Introduction | vii | | Prologue | 1 | | I. | Showing that the system of the universe originates in the Self, and that the continuation of the life of all individuals depends on strengthening the Self | 16 | | II. | Showing that the life of the Self comes from forming desires and bringing them to birth | 23 | | III. | Showing that the Self is strengthened by Love | 28 | | IV. | Showing that the Self is weakened by asking | 38 | | V. | Showing that when the Self is strengthened by Love it gains dominion over the outward and inward forces of the universe | 43 | | VI. | A tale of which the moral is that negation of the Self is a doctrine invented by the subject races of mankind in order that by this means they may sap and weaken the character of their rulers | 48 | | VII. | To the effect that Plato, whose thought has deeply influenced the mysticism and literature of Islam, followed the sheep’s doctrine, and that we must be on our guard against his theories | 56 | | VIII. | Concerning the true nature of poetry and the reform of Islamic literature | 60 | | IX. | Showing that the education of the Self has three stages: Obedience, Self-control, and Divine Vicegerency | 72 | | X. | Setting forth the inner meanings of the names of Ali | 85 | | XI. | Story of a young man of Merv who came to the saint Ali HujwÍrÍ—God have mercy on him!—and complained that he was oppressed by his enemies | 95 | | XII. | Story of the bird that was faint with thirst | 100 | | XIII. | Story of the diamond and the coal | 104 | | XIV. | Story of the Sheikh and the Brahmin, followed by a conversation between Ganges and Himalaya to the effect that the continuation of social life depends on firm attachment to the characteristic traditions of the community | 108 | | XV. | Showing that the purpose of the Moslem’s life is to exalt the Word of Allah, and that the JihÁd (war against unbelievers), if it be prompted by land-hunger, is unlawful in the religion of Islam |
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