This volume contains Health; Mental Purification; The Mind World. These books explain the Sufi teachings concerning the influence of the mind on the body and the possibilities to restore rhythm and tone of a person through spiritual healing. When Health, the first book of this volume, was published in 1931 it met with great interest, for it is as rare to find a book on spiritual healing in which the advance of modern medical science is appreciated, as to find acknowledgement of spiritual healing in a medical text-book. Hazrat Inayat Khan, the Sufi mystic, has set forth in the lectures and other papers included in Health, which were originally intended only for his pupils, the basic laws, governing the divine healing power as well as several methods it application. As with all mystical knowledge, the printed word alone can never confer the power and knowledge of healing upon anyone; a guide, a teacher is essential; but the reader will find in Inayat Khan's hitherto unpublished lectures on the workings and hygiene of the mind and kindred subjects. This volume ends with The Mind-world, a book which was first published separately in 1935 and reprinted in 1955; its title speaks for itself. While Volume 3 contains most of Hazrat Inayat Khan's books and lectures on human relationship, Volume 4 may be considered as a continuation of Volume 2, which deals principally with the metaphysical aspect of creation, tracing a line from its origin, to the human mind.

The ideal perfection, called Baqa by Sufis, is termed 'Najat' in Islam, 'Nirvana' in Buddhism, 'Salvation' in Christianity, and 'Mukhti' in Hinduism. This is the highest condition attainable, and all ancient prophets and sages experienced it, and taught it to the world. Baqa is the original state of God. At this state every being must arrive some day, consciously or unconsciously, before or after death. The beginning and end of all beings is the same, difference only existing during the journey. There are three ways in man's journey towards God. The first is the way of ignorance, through which each must travel. It is like a person walking for miles in the sun while carrying a heavy load on his shoulder, who, when fatigued, throws away the load and falls asleep under the shade of a tree. Such is the condition of the average person, who spends his life blindly under the influence of his senses and gathers the load of his evil actions; the agonies of his earthly longings creating a hell through which he must pass to reach the destination of his journey. With regard to him the Qur'an says, 'He who is blind in life, shall also be blind in the hereafter.' The next way is that of devotion, which is for true lovers. Rumi says, 'Man may be the lover of man or the lover of God; after his perfection in either he is taken before the King of love.' Devotion is the heavenly wine, which intoxicates the devotee until his heart becomes purified from all infirmities and there remains the happy vision of the Beloved, which lasts to the end of the journey. 'Death is a bridge, which unites friend to friend' ( Sayings of Mohammed). The third is the way of wisdom, accomplished only by the few. The disciple disregards life's momentary comforts, unties himself from all earthly bondages and turns his eyes toward God, inspired with divine wisdom. He gains command over his body, his thoughts and feelings, and is thereby enabled to create his own heaven within himself, that he may rejoice until merged into the eternal goal. 'We have stripped the veil from thine eyes, and thy sight today is keen', says the Qur'an. All must journey along one of these three paths, but in the end they arrive at one and the same goal. As it is said in the Qur'an, 'It is He who multiplied you on the earth, and to Him you shall be gathered.'