The entirety of this work is an in-depth exploration of spiritual psychology and the human situation, written as it occurs to me. 

And it seems to have become a complete explanation and reply to the question, "Why Islam?" 

The end result of my entire exploration, I discover, is that the human situation without guidance and knowledge from the Divine is at best an expression of need and a genuine prayer for exactly such guidance.

In the midst of all that, I describe the true joy, enlightenment, wisdom and satisfaction found in true Surrender, which is the experiential meaning of "Islam". It is from within our Surrender that we discover our prayer for guidance, and from within the revelation of Islam that we receive our prayer for guidance. The rest of my work will now be focused on the Faith, Cosmology and the Divine Genius of the Sufi Message and Prayer.

It is only self-satisfaction that claims no need for guidance. Both the wise and the weak know that guidance is necessary and pray for it. So be wary of the satisfied self. It is only one step on the way and becomes a hindrance if one tarries there.

The human situation is one of need, but need of what we already have, Divine Grace. The problem is simply that we are so imperiled, threatened and intimidated by the life as we see it in the world view we’ve acquired that we ascribe a singular reality to our lives and problems and lose our focus on the Mercy and Grace from it's Author. We become so embroiled in the problem as we see it that we cannot focus on the Solution, as God sees it. We even take our respective religions not for their own sake but for the sake of solving our problems, and that they may mercifully do. But we then find that we cannot stay in the resolution without coming to the aid of our religion. As Krishna said in the Bhagavad Gita, "Virtue protected protects". In other words, to learn and teach our own discoveries is the way to stay in them. 

Intention and sincerity are shifting targets until they aren't any more. Our intentions for the study of religion and spirituality are rarely correct at first but nevertheless we can gain results according to them. We would not think of coming to the aid of a path that has not proven itself to work for us. But we rarely consider what that path might demand of us after it has worked for us. If we were to know that in advance we might consider not entering into it at all, in spite of all the good we might gain from it. Few of us like to pay back, but it seems that payback is what any good path demands in exchange for Abidance. After all, how can one stay in a way that has accepted and healed one except by taking up it's ways. And, after all, why wouldn't one want to? 

So sincerity demands that we must be always purifying our intentions. And we find that we must then, in order to stay in the "heaven" that God and good religion promises and delivers, become committed to the ways of that heaven. Our commitment becomes our religion and our religion, whichever one keeps us there, becomes our commitment. This is where most of us falter and fall back, but the Solution requires, from a healed and realized standpoint, the learning and teaching of the way which brings to us personally so much relief, joy and satisfaction. 

These teachings go to great length in explaining the healing of spiritual psychology and the particular predicament in which humanity finds itself. They are in the broadest sense the teachings of Islam, but personalized and represented through the eyes of one who has walked through it, stays in it, and teaches from personal experience. And that, in my understanding, is the Sufi way to learn and teach Islam.