This is an introduction to the retreat focused on three scriptures, comparing the standard gospels of Mathew, Mark, Luke and John, the gnostic teachings from the original scrolls found in Egypt in 1954 and the Islamic gospel of Jesus. Jesus said, “ Before all worlds was I” which placed the Christ as an evolving being and an absorbing being, one who absorbed that mastery which came from all those ages before. This is a spirit, an entity we will be studying about and learning the different ways this has been interpreted since the time of Jesus’ birth. The purpose of any Sufi retreat is achievement; Pir Vilayat is currently stressing mastery. The Christ ideal that you have in your heart and mind has to become a reality in the retreat. The way of a retreat is the way of mastery; whatever one does has got to be done deeply and thoroughly. Murshida Vera talks about Pir Vilayat’s thoughts on mastery, gives some directions for starting a retreat. Murshida starts with the work on purity, examining one’s conscience considering a dearest beloved, closest family members, friends, teachers, etc. Jesus taught two kinds of prayer. Everyone must do ablutions and Murshida gives instructions on how to do the ablutions with water. Then after ablutions the purification breaths need to be done. Murshida gives instructions on doing the purification breaths using the magnetic force of the elements (earth and water)

Murshida Vera is discussing the two different kinds re fire element: the fire of the sun, the concentration on the fire element on the difference between the flame and the blue white fire that is lifted up to the Holy Spirit. The group will be working with the kundalini energy; Murshida thinks that learning to master the kundalini is the most important thing for Western women. Murshida describes how to work with the kundalini energy inhaling it through the chakras, etc. to the fontanel and letting it flow over the fontanel; this is the finest healing of the emotional body. Murshida is discussing a deep inner teaching beyond the twenty breaths where the breath is naturally etheric. Next, Murshida discusses the air breath and encourages the group to face the four directions. These purification breaths must be mastered before working with the Christ teaching. First is to examine the consciousness in the purification of the emotions. Murshida gives directions for these practices and gives a sample of the Jesus prayer to work on a difficult person in one’s life. Two different kinds of prayer are oral prayer and meditative prayer. Murshida gives another practice in purifying the body with visualization, “This is not my body, this is the temple of God” and “This is not my body, this is the altar of God”. Murshida describes the next practice, “This is not my body, this is the chalice of God”. Murshida reads from Hazrat Inayat Khan’s lesson 33, the real purification of mind.

The second preparation for the retreat is in humility. The tape records the group organizing for the slow zikr. When the tape begins again Murshida Vera is reading to the group from the message of Jesus from Islam. Murshida discussing rejection interrupts the reading; the words, “The stone which the builders rejected has become the head of the corner” Murshid Sam spoke many times as he was rejected for years. Everyone has a ministry; we are the spreaders of the message and must begin with the Christ consciousness within our own being. Years of rejection from any source in one’s life must be worked on. Murshida continues with the readings and speaks of initiation. Murshida speaks of the light work as the inner work of the women of the Order and should not be shared outside of the Order. The sun practices are the means by which you build the light in your eyes and your heart. It is the foundation of your lay ministry and without it one cannot give any Christ teaching. Building the light is important; it is the light of the eye, which is the reflection of the condition, the maqam of the soul, the very spirit that pushed your soul into your body is enhanced, enlarged by the light work. This is the most important work to do.

Murshida Vera is talking about the participants finding their tree in nature and getting in tune to that tree. One must get an idea what is happening to the water table and the tap root that comes up to feed the tree and pulls the energy of the waters and nutrients of the earth up that center core; tremendous energy coming from the depths of the water and earth elements through the central shaft of the tree; it is that energy which enlivens the kundalini, which enlivens the chakras of your body, feeds you when you tune to it and lifts you with more than your own energy, more than the energy that you’ve gotten from the bottom of your feet when doing your earth practices and walking slowly. The tape is recording Murshida teaching the walks outside, contemplations in nature and the sun practices. The work from St. Augustine’s prayer is presented. Murshida is directing the group in practices: giving instructions for different phases of kasab, and the kundalini practice with visualization of colors from the root chakra through the fontanel.

Murshida Vera is reading from the Gnostic teachings. Murshida mentions that all records are not contained in the church or the Vatican library and that there are many diverse views. The readings from the Apocalypse of Peter are presented. The orthodox teaching differs from the Sufi teaching in that inner experience, realization within one’s own heart of one’s own truth is what is stood upon. Murshida describes when Murshid Sam appeared to her and commanded her to guide his children, guard his children and teach his children. That is the reason that Murshida left public education, retired and led Sufi families into New Age education. All the ancient Sufi and other esoteric teachings all back to Egypt teach you, “As above, so below”. So they teach the reality is above on the other plane.

Murshida Vera is talking about the higher light practices; purification practices and blocked kundalini energy. Kundalini energy always has to circulate. Never offer practices to another without mastering them yourself. The coiled serpent is the symbol of the kundalini energy. Kushy Cushing (Sheika Mary Cushing) was Murshida’s guide for many years and made clear to Murshida the mastery of the kundalini energy. Murshida is recommending that people work on circulating the kundalini energy from the root chakra to the crown and then back down the spine into the tailbone 5 times a day. Murshida is leading the practice; Ya Nur, the call one makes to the divine light, Ya Manower, the sovereign light coming into the heart. A second practice is Ya ‘Azim, Ya ‘Alim; these wasifas are balancers that get the breath or emotions back to balance. Hazrat Inayat Khan stressed balance in his teachings; he directed balance through the breath and wasifas. Murshida is talking about the astral body, the death of Kushy Cushing, concentration, contemplation, and meditation.

Murshida Vera is talking about mastery so when one leaves the body one knows that they are in the spirit body. The gnostic teachings about the resurrection of the body and the mystery teachings will be presented later in the retreat. The group does the Quddus practices, the call to the Holy Spirit, to pull that light down into the body. Then the group practices Quddus Hayy, Quddus Hayy Wahabo. Murshida is reading from the Gnostic gospels; the history of how the scrolls were found and translated is given. She is reading of the controversy about the resurrection of Christ.

In this retreat the Christian teaching of Christ as it is given in Sufism is being studied. In the beginning of the tape, Murshida Vera is giving directions for later practices of the Nicholas of Fleur zikr related to Christ’s life. The entire life of Christ is allegorically in our lives what we go through when we make the transition from our lower self up into our higher self. Murshida is discussing the Sufi sun practices, symbols, some history of other Christian sects, the Trinity, the Nicholas of Fleur zikr starting with the oneness of the Divine Being: the annunciation, the birth, the mission, the triumphant entry, crucifixion, the assent into the spiritual body, the resurrection of the spiritual body. Murshida shares some of Hazrat Inayat Khan’s teachings.

Murshida Vera is talking about the Sufi teaching, which demands steps taken by the individual; the individual takes the prescription from the teacher and puts it to work. If you study the 99 names and self-discipline, it enables one to understand human beings; the attributes are reflected in the humanity. Prayer leads to natural meditation. Those who practice concentration and meditation can hold in their consciousness not only outwardly but inwardly a theme. Insight and deep feeling are developed through suffering. At this time of the retreat it is time to change the goals and walk toward the new through purification. The practice to do is Hu Al Quddus, the power behind the power is the Christ; purifies all thoughts and emotions. The other purification is the seraphim way, the angelic kingdom; the practice is Kadosh. The next practice is Hayy, Wahabo.

Murshida Vera is leading the group singing the invocation on one breath. Murshida is reading from the scriptures; the group sings the processional hymn, The Holy City for Palm Sunday. As the retreat is ending Murshida asks the participants to make the pledge, “Use me for the purpose that Thy Divine will chooses”. The group is making individual pledges to the Divine Being; which will develop to serve the humanity without any purpose to the lower self whatsoever. Participants are making a pledge before the group; it is witnessed. Murshida offers a prayer for the ending of the retreat. Murshida answers questions from the group before closing prayers for the retreat.

Murshida Vera is speaking of the holy women of Russia, the mothers of Russia who instilled in the angelic children a love of God and the service of humanity. Brother/Sisterhood does exist and under tragedy when nature wipes out everything; everyone becomes equal, sharing, giving to others. Murshida is speaking of prayers for peace; fill the cup of your heart to overflowing, then you can give it to another.

Murshida Vera is asking participants to keep the silence and write goals for the retreat. Murshida is asking the group to observe their current state of heart, one’s mental state, one’s soul state. The goal of being on a path is to attain to the presence of God, to really know God as a personal experience. There is no way that someone can know what one receives inwardly is the real answer except by the verification in life. The forces of darkness are always there; pure language, pure thoughts are very important. We set ourselves up; sins of omission that pile up and hurt us in attaining to the presence of God or the power of the Holy spirit. If we get angry, use bad language and blow up; we set ourselves up unintentionally. We have doubted ourselves, have not used clean language, we have built an atmosphere around our aura or impinging on the emotional body that sets us up unintentionally for the very thing we don’t want to reap. To sit in the silence, first take one’s pulse, as the pulse and the breath coordinate, next begin to recognize sounds about, eliminate sounds in the environment, then go within, listen within one’s own being. All the body sounds need to be recognized and eliminated. This is not meditation; it is a type of contemplation when one silences everything within and everything in the environment being silent and go into that. This is concentration, next is contemplation then meditation. One cannot get into the divine presence if one cannot go into the silence. Murshida is giving instructions and guiding the group doing the zikr, II’la, la Hu.

Murshida Vera is continuing explaining the zikr, Il’la, la, Hu. Whatever situation that one is working on; the first part of the zikr is trying to adapt oneself to the environment (inhale), the second part is adapting the environment to one’s own purpose (exhale). The state of consciousness that one is in and the current test of one’s life can affect one positively or negatively. It’s imperative to continue to work on the zikr to negate the thing; to change it and make it work for you, visualizing what could be if it would be, carrying it up to the Divine presence for light on it, then bringing it down and how one wants to change it. The group is practicing the zikr being led by Murshida. The next stages of the zikr are working inhaling through the solar plexus and exhaling through the heart. Instructions for ablutions and the evening prayers are done.

Murshida Vera is talking about Hazrat Inayat Khan’s guidance on concentration and contemplation using fruit, then flowers, then a simple object. Success requires contemplation and concentration. Murshida is speaking of the spirit; behind every soul is a spirit and that spirit drives one to accomplish in life. Only one’s spirit can tune one; if one can master the elemental breaths all the way through, one can always expand the bio magnetic field for healing, harmony, peace, etc. Murshida is giving instructions for the drawings of the body including organs, chakras, etc. that the participants are doing. The difference between that what we feel and that what we sense; heart and solar plexus is discussed.

It is in the knowledge of self, the relationship of the body to the spirit that there is the fulfillment of life. It starts with the purification breaths; Murshida Vera is describing each of the purification breaths as the group is practicing the breaths. Murshida goes over the replenishing breath using the earth breath. Murshida teaches another breath of celestial magnetism exchange between muladara and crown and then reverse. Murshida is teaching a third breath using the celestial pole, the magnetism of light. The group is practicing transubstantiation; the denseness of the body meets the finest of the spirit, matter becomes spirit and spirit quickens matter. Now the group is doing the elemental breaths with movement in space. Murshida guides the group in the earth walk; one is exchanging energy with the earth, this expands the magnetic field of the body. In the advanced practices, one inhales magnetism of the earth up the spinal column through all the chakras up through the crown center and holds at the crown center; exhaling again. Exhale through the heart; in the advance practices one not only heals oneself, magnetizes oneself, extends the magnetic field into one’s aura but also heals the environment. There is power of breath and power to change atmospheres. Murshida answers questions from the group.

Murshida Vera is leading the group in an elephant walk and then working with the mind; inhaling the power that moves the universe, Quddus, holding and then exhaling on ‘Alim. Murshida leads the group in the next practice, Quddus, Hayy and then Quddus, ‘Alim, Wahabo. The next focus is on the desecration of each kingdom in one’s environment feeling the pain of God in the desecration of each kingdom that one witnesses. The practice is to inhale Ya Rahim (Divine compassion), hold the breath, seeing what is happening with the pollution to the kingdom and exhale on Ishk Allah. The group is working with the air element; the only salvation that the vegetable kingdom has is the power of mother earth to transform through the waters in the minerals in the mantel and above that the power of the light with the air can blow the spraying away and dissipate it to a certain extent.

Murshida Vera is continuing with the anti pollution exercises on the kingdoms with the elements. The practice is Rahim, Ishk Allah. The group is visualizing any area in the vegetable kingdom that has been desecrated, visualizing the area, and using the air element breathing in the four directions and the wasifas, Rahim, Ishk Allah. Next the group is working on healing for the animal kingdoms. The Sufi way of working is to use the power of the Holy Spirit, the power of the breath to change the course of man’s mental investigation into what is called scientific fact. The group is saying, Ya Rahim, Ishk Allah for the animal kingdom and participants are offering different animals to concentrate on while doing the practice.

Murshida Vera is leading a practice of discovering within the power that moves the universe, which according to Hazrat Inayat Khan is the Holy Spirit; inhale the Holy Spirit (Quddus) hold and exhale into your heart to the count of 8/16/8. The group is continuing from the previous lecture to send Rahim, Ishk Allah to animals. Murshida offers a prayer for all the kingdoms. Another set of practices is given: Ya ‘Azim, Ya Majid, Ya ‘Aziz. The group recites the prayer, Salat. Murshida is lecturing about the magnetic life field. To become a force field, one must become a vortex in the universe and bring it back to one’s heart. Murshida leads the group in the practice; the inhalation is on Ya ‘Azim, the breath is held on Majid and one’s feelings are extended to become the emotions of the universe and the exhalation is on Ya ‘Aziz. The group chants, Quddus, Quddus, Hayy. The Holy Spirit is the catalyst in our lives and it triggers life within. Another set of practices is offered: Inhale Ya Vaheed, hold Ahad, exhale to the heart in the creativity of God within our lives. Murshida gives instructions for this practice; ascend and descend with the breath drawing on each chakra; inhale Hayy as one works for the color of each one starting at base chakra (red), Hayy, Quddus, to the third chakra (orange), and to the 4th chakra at the heart (orange red), near the vagus nerve (bluish tones) throat (green), inner eye (white light) to the crown (violet light). Then, ascending we breath in Hayy to the light, the source of the Holy Spirit, and then coming down the chakras, exhale Quddus.

The group is continuing with the practice, Hayy, Quddus. Next is the inhalation, Hayy, hold the breath on Kun, exhale Quddus. The group is contemplating on the Easter lily. The group recites The Hail Mary and the Lord’s Prayer used for healing, whispering the name of the person in need. Murshida gives instructions for the group praying with prayer partners starting with “By the power of the Holy Spirit…” After doing the Quddus practices, when praying for the power of the Holy Spirit pray for self, family, humanity, and individual healing. This is an ancient form of prayer. Murshida offers a blessing to the group. Some information about St. Elizabeth is given.

Murshida Vera is leading the group in the glorification practices: Ya Shafi, Ya Kafi, Subhanallah, Alhamdulillah, Allahu Akbar. These are from Hazrat Inayat Khan teachings to the first generation Sufis in the United States. The next set of practices is: Jehovah Shalom, Jehovah Shammah, Jehovah Roso, and Jehovah Jireh. Murshida is presenting some teachings on the Holy Spirit including Pir Vilayat’s teachings on the Holy Spirit; she is connected to the ancient Sophia wisdom. The Holy Spirit is also descending power coming from the Nur Al Anwar. Murshida is presenting information using energy, the second approach to Samadhi in Pir Vilayat’s book, Rehearsal for Life. The practice is inhaling Ya Nur, sweeping to the crown center, holding the breath at the crown center, aware of the crown of light, exhaling Ya Manower, descending down on the light from the Nur Al Anwar or the light of lights. The next practice requires eyes turned upwards, tongue pressed up so back of tongue is curled at the end and presses against the pallet. Inhaling Ya Nur identified as the light of divine intelligence, holding at crown center and then exhaling Ya Manower down to each center seeing the color. Next, inhale from the Nur Al Anwar, hold, think of yourself as being luminous intelligence and put the light in the heart chakra; exhale through the glance to the partner’s eyes. Then, the exhalation is to the heart of the partner. This is a light practice. The third approach to Samadhi; your body is mother earth and the sun; your body is crystallization of the heart of the universe; the wasifa is Ya Salam on the inhalation and Ya Qahhar on the exhalation.

Murshida Vera is leading a meditation on the tips of the trees that we become one with mother earth through her vegetation. Next, connect to the sun; face the sun and try to consciously expose one’s inner eye to it. Now the practice can be done; inhaling Ya Salam, and exhaling Ya Qahhar. Sense the heart chakra and the sun of the heart radiating into one’s aura.

Murshida Vera is lecturing on the emotional body. Murshida poses questions for the group to answer when working on the body drawing and adding the emotional body. There are four entrances/exits or poles to the emotional body. These questions are asked about the emotional body: where are there constrictions and where am I expanding in the emotional body, do I feel that I have exit and entrance at the crown center, blockages at the inner eye, where do I loose or express energy at any entrance to the emotional body, where are the attacks to the emotional body by thought forms, opinions of others, self image problems. Murshida Vera describes symbols that can be used to note disturbance, grief from separation, the elements, two elements meeting and transmuting, etc. Participants ask questions about how to symbolize what is going on in the emotional body. Early traumatic childhood pain shows as holes in the aura. Discerning the things that you feel in your gut, in solar plexus, in depth of the heart is important.

Murshida Vera describes how to do the following practices with a prayer partner: Quddus Hu Hayy, Jehovah Rophe, declaration of faith, Jehovah Jireh, Ya Shafi, Ya Kafi. Murshida describes the combing of the aura that the prayer partners do with each other. No will is involved, just using the power of the Holy Spirit. Murshida also demonstrates how to comb the aura using the peacock feather fan and eagle feathers for healing. The power of the birds is very powerful when they come to one. One concentrates and blows on the feathers to program them for a particular work as they work in the air element.

Murshida Vera is describing a practice using the kasab practice (8/16/8) and exhaling down to the muladara, saying Ya Alim; the attunement is to Buddha. Now, this practice works on the heart; inhale Ya Rahim with empathy towards all beings who suffer; thinking of one’s heart as a fragment of the heart of Allah; Ishq Allah on the exhalation and the heart becomes the accommodation for all sentient beings. One says Ya Rahman at the end in the attunement with the Christ, Christ in the Sufi way: “Before all worlds was I”. Now, tuning kasab to the soul, inhale Ya ‘Azim, hold on Majid, exhale Ya ‘Aziz. Murshida gives further instructions for this practice. Now, the practice for the part of the Holy Spirit that is behind our soul pushing in onward to complete the goal of our lives. The practice is to inhale, Ya Wahedo hold on Ahad, exhale on Quddus. The Quddus power connects with the spirit behind one’s soul and enables one to push forward on this plane. Murshida is talking about reaching the glory and ecstasy being in the circle of angels; this experience removes one totally from fear of leaving the physical body. Murshida is chanting, Allah, Hu, Hayy; next is Quddus, Hayy, Wahabo, Wahedo. The group is doing Shaghal and listening within. Murshida leads the zikr of light: start on left shoulder, go over to the right shoulder, go over to the left ear, over to the right temple up to crown, straight down to the heart; La Illaha Il’la la Hu. Now the group does a short meditation on the Holy Spirit residing in one’s heart.

Murshida Vera is describing a branch from the California oak tree – a tree that has borne acorns; the branches are stripped of the bark and cut in lengths that are made into the paho stick. Murshida continues with the basic concentration for creating the paho stick. Any prayer feathers have to be downy feathers. Murshida is encouraging the group to leave something on the property for what has been gotten from the mother earth, father sky, and the atmosphere that has been built on the property for many years. Murshid Sam was very adamant that one should be absolutely attuned to the earth and free on it to walk, climb, dance, turn, and how to attain to be as a child not childish, maintaining the joy. One must follow the ritual; within that is the freedom of inspiration. Murshida continues with instructions for picking the sticks re male or female and information about the Holy Spirit in the American Indian beliefs. The participants are picking their stick and materials for making the paho prayer stick. Spiritual artwork is always hands on. When working with the materials, put your hands over the work, take a deep breath down to the heart and conscious of the magnetism in the palms of the hands and fingertips, put it on the materials and do the invocation. Instructions are continued for the paho sticks; and the recitation of Hu, Hayy. There is only one power and that is the power of my will. Murshida tells the story of Sister Domadina, the story of meeting Nyogen Senzaki, and talks about the smiling forehead. The group practices the sounds of Hu.

A main part of this tape is the group working on the spiritual art project of making the paho stick. After about 9 minutes on the tape, Murshida Vera talks about the attitude of prayer of the Hopi and Navaho nations. At about 23 minutes into the tape, Murshida talks about the shell with the hole; the shell was once a living creature. Murshida talks about the water element and the rain dances to bring the rain. In spiritual art work we’re against making something do what we want it to do. The natural shape, what nature, the elements and it’s own kingdom has done to it we search to see and create from it. After 32 minutes Murshida talks about glorification, asking God for nothing, God resides within the heart.

Murshida Vera is passing around two rocks, which demonstrate the American Indian teaching of the evolution of the spirit through the kingdoms. The palm carries the magnetism of our body and it is the fingertips, which carries the vibration of light. Murshida is talking about the faces on the front of the rock and the development of the eye. One of the rocks has 2 faces, one on the front and one on the back. Pir Vilayat has come to the realization that the wasifa in itself is not complete without it’s shadow, negative and positive aspect. Murshida reads a message, “Vision of my People” from Art Solomon. There is always regeneration and transformation of the fire element that builds again in a new form. Murshida asks one of the participants to talk about his vision quest in Death Valley. A vision is not a dream, the vision is the living symbols of nature; this allows the spirit to come through. Murshida is talking about the kachina, which gives the spirits back to the people. The group has made self-images.

Murshida Vera is telling a story about a couple’s marriage demonstrating the recognition that the spirit once recognized will push the soul forward to meet it’s goal and destiny. Murshida tells another story about her grandson’s accident; the family worked on the spirit of her grandson; Murshida whispered in his ear about the strength of his spirit. This is an example of what can be done in healing when you see the spirit of the individual and you speak to them when in an unconscious state; you speak to the spirit of the person to the subconscious mind. The spirit of man is stronger than the flesh. Murshida is talking about the kachina, looking deeply into oneself while doing the practices. Murshida leads the group in practices of memories of childhood when the illusion is broken. The power of the spirit within our own being is the power of will. The beauty of the kachina and the whole American Indian teaching through out the kingdoms that all creation has a spirit within it. The group is working on a new image of the spirit within behind the mask in preparation for doing the kachinas. Murshida offers some wasifa practices for this task, the group practices Allah al Qahhar and the balancer, Allah al Latif. Murshida talks about the meanings of these practices and the 99 qualities of Allah.

The group is working on their masks. Murshida Vera is talking about the spirit that works within and behind us. Murshida is discussing the mineral quality that one identified as oneself; applying that to the mask that one is making; also the animal quality and plant qualities give keys to the spirit behind the outer façade. The group is chanting Ya Muqtadir. The tape continues as the group works on their images and there is silence. Murshida is speaking about the spirits within us, behind these images that is shown to the world there is the beautiful spirit within; one’s talents are the spirit coming through.

Murshida Vera is talking about taking care of her husband, Jim and the visiting agencies coming into her home with various suggestions of care. Murshida is continuing to talk about recognizing the spirit behind one’s being; what metal you are made of, what quality of the earth; what kind of vegetable kingdom still exists within you; the quality of the animal that you see yourself as; if you can bring these three aspects together in the kachina, one will understand the mask of the sacred spirit. Murshida is giving instructions for making the kachina; it is your inherited background, the genetic pattern, and the costume of your ancestors. The kachina reminds one of the honors of that family, the thing that is to be preserved in the family. The kachina is sacred and must be respected; it is a family inheritance to recognize the positive traits in the family, it gives one proud roots. In the southwest, the true kachina has a caretaker for the family; it is brought out publicly for celebration. The kachina is the qualities one has inherited from one’s ancestors and it must be protected and passed on.

The tape begins with Murshida Vera chanting. Murshida is talking about the magnetic center (mound between first and second toe) that we connect with mother earth’s magnetic core; she is giving instructions for gathering magnetism from the shoulders to the fingertips, and then making the magnetic ball. Murshida is stressing the magnetism flowing through the fingertips; it is the magnetic field and the light within the magnetic field that enables the Divine Being to flow through your being and heal; this is the power of the light in Sufi healing. Now, Murshida is describing bringing the light down from the Nur Anwar to the lower chakra and back to the heart and radiating out from the heart. Now, the magnetic energy of the earth is inhaled through the magnetic center in the feet and inhaling up to the shoulders; the exhale is down and out the arms and fingertips to the earth. The group is partnered up, arms linked at the elbows and walking heal, toe with pressure between first and second toe doing the earth walk. Murshida is talking about the medicine wheel and how one feels magnetically sitting in the medicine wheel, finding the pole that is right for each person’s magnetic field. Murshida is talking about the magnetic field that comes through light from above down through the fontanel and the magnetic field of the earth which iron is the core.

Murshida Vera is talking about the invocation; asking for guidance, the spirit of guidance is not a separate entity, it is all the illuminated souls who have been born, served and suffered with the humanity and then returned. These illuminated souls have great power and have a duty to humanity; they impress the souls straight from the angelic plane before they descend to this plane of the highest unfinished work they did on this plane. When asking for guidance the invocation gives one the answer. The initiator prays for the illumination of the soul and the fulfillment of the soul’s purpose on this plane. We need to get rid of the concepts to make room for the spirit of guidance to come in. Murshida is talking about returning to the purity of infancy and about Jesus as a spirit of God; the wasifa is Jesu Raah Hu Raah, Isa Raah Hu Raah. Murshida is talking about doing wasifa for 1001 times for situations that are recycling. The group is practicing the wasifas, Jesu Raah Hu Raah, Isa Raah Hu ‘lah. Murshida is speaking about and practicing the zikr of Nicholas of Fleur; Kyrie Eleison, Christe Eleison.

The Nicholas of Fleur zikr, Kyrie Eleison, Christe Eleison is continued. Murshida Vera is talking about the life stages of Jesus, the spirit incarnating on this plane, the spirit returning to the light. The group repeats the words, “I’m God’s perfect child in God’s perfect universe and I will complete and fulfill my life’s purpose in joy, in peace”. The group is working with the magnetic ball for healing with instructions from Murshida and working with the wasifas, Ya Batin, Ya Salim. Murshida is talking about recreating that which has been desecrated in early childhood; whatever type of desecration has happened to me, nothing can touch the inner part of me unless I let you; Ya Muhyi to the heart is practiced with the group to restore life defiled, etc. to cleanse and heal the heart. Murshida is speaking of the rays that descend through the angelic plane; the pink and the yellow rays from the sun that the soul comes on into this plane.

Murshida Vera is continuing with lecturing on the rays of the sun, the positive, negative and healing aspects; various characteristics of the orange ray are presented. With the green ray the soul is a harmonizer, neutral, healers, St. Raphael, etc. The violet ray is a soul with strong intuitions, nourishing others, power to meditation. These are all part of the light teaching. The blue ray is rare today; blue ray people are silent, hermits, introspective people. Murshida states that it is important to have information about the rays before starting the sun practices in the morning. Murshida is speaking of the rebirthing experience in this retreat.

Murshida Vera is telling a story about the Infant of Prague. In the early 1600’s there lived a Spanish princess who left her home and moved to her husband’s family far away. She would ride her horse to occupy her time, found ruins where one wall still remained; there was a door, which opened to a view in the distance. She saw a niche under the ivy and found the statue of the Infant of Prague. She took it home. She prayed to it everyday on her altar and didn’t feel the sadness or loneliness after praying with the Infant of Prague. At that time, they dressed the statues according to the time of the year. The princess had a daughter, and when the daughter had to leave to marry, the princess gave the Infant of Prague to her daughter and told her not to open it until she was in her new home and very lonely. The daughter planned to make a beautiful altar for the infant statue just like her mother but the infant statue ended up in the dump. A brother eventually found the Infant of Prague statue in the dump. He had dreams about the Infant of Prague that asked for the arm to be replaced that was broken and that great blessings would come. The brother was not able to replace the arm because he had no means to do it. Finally, a wealthy person came and gave money for the arm to be replaced. All went well with blessings after this. Then, the infant needed to be saved again and was taken to the Carmelite order. The statue was protected there and miraculous things were happening with the possession of the Infant of Prague statue. Finally, one Father Ceralis who was so distressed and lost faith, kissed the statue to show his devotion and gratitude and his faith came back, etc. When Father Ceralis died the Infant of Prague lost it’s chief devote. The new prior bought a new statue; the old statue was only prayed with by a few. New afflictions came to the city and the brothers prayed for restoring of the devotion to the Infant of Prague. Finally, a patron devoted a large sum of money to restore the altars and there was a chapel built for the Infant of Prague. Devotions to the holy infant continued to grow.

Murshida Vera is talking about the elemental breaths and walks and bringing to mind a master while doing it; the goddesses are fine. Murshida is lecturing on “Who Am I”, and how was I patterned. We all came from spirits from our sun; we are connected to the light that comes into the aura from the outside of the aura, the auric egg. The second aura is the emotional aura; most people have a destroyed emotional aura of some kind; the power of breath, light and devotion heals and brings it to its fulfillment. The bio-magnetic field is the little rim of blue light that exists electronically between the outer aura and the skin; the electromagnetic field goes into every organ of the body. Healing happens by working on the auric field and that transfers into the organs of the body. The group is bringing the energy from the shoulders down to the fingertips making the magnetic ball, using that vibration to heal. Murshida is talking about the chakras and working between solar plexus and heart.

Murshida is taking the group back to where the spirit comes from. The power and energy for women lies in the heart, the cup runneth over. The new moon work for women is discussed; problems with menopause, premenstrual problems Divine Will has come to a millennium, a millennium is a great change in the universe and the planet, we expand our consciousness and are in a different space than before.

Murshida is discussing the pin-like rays coming from the sun, our eyes will be drawn to one ray and color, which is our aura, that ray is our spirit. When the ray comes down it touches the angelic kingdom and this is where our angelic guides come in. The spirit does not enter or leave the body without the angelic guide. When the angelic plane carries the soul down to the Jinn plane, in the Jinn plane great souls stay and impress young souls coming in. Cellular memory can go back 4 or 5 generations.

Murshida Vera is talking about the tests that Mary; the mother of Jesus had to go through. There are spiritual laws, we have around us an auric field, that field is physical, mental, emotional, and spiritual and has 4 phases to it. Murshida is asking the group to look at the different auric fields of the body and begin with and draw their tree of life. Murshida is describing sweeping with cupped hand over the auras of the plants and flowers, saying Ya Ghani to your own heart and giving back to the vegetable kingdom from your heart, Ya Ghani. Have your own will, identify with seeds and plants, differentiate between subject and object, abandon old views, and believe in your own consciousness. People develop differently according to the soul’s qualities. Murshida is encouraging us to go back to the light, inhale through the eyes and sweep into the heart, so the light on vegetation, on the tips of trees, is reflecting the divine light; inhale with your eyes, your breath, be conscious of it.

Murshida Vera is lecturing this morning on the New Testament women following the feet of Jesus on the true Palm Sunday into Jerusalem. Murshida is reading from the Sufi readings from the Gospel according to Islam, chapter 2, which is different from the gospels of Mark, Luke and John. Murshida is talking about her research of the goddesses; the basic attributes of Mary are always there in the goddesses. The Virgin Mary came out of the ancient goddess teaching. The goddesses are helpful for us in looking at what they went through 2000 to 3,000 years ago. The mother of God teaching goes back 2,000 to 3,000 years and maybe further. Getting back to the days of Jesus, the women were the first converts: Joanna, Mary Magdalene, etc. Murshida is telling the story of when she worked for the Order of Transfiguration with delinquent girls. There was an old building at St. Catherine’s that was taken down by the WPA projects; Murshida’s father was in charge of that project. When the building was taken down, in the basement under the floor were the skeletons of newborn and pre-mature babies. There was never anything published about this; it was hushed up.

Murshida Vera is continuing telling about the experiences she had at St. Catherine’s where she worked with delinquent children for the Order of Transfiguration. Murshida is talking about Jesus and the followers; there were three Marys; Mary, Martha and the other Mary, who was a mother of a disciple. Mary, the mother of Jesus definitely followed Jesus after he began his teaching. A lot of other women became lifetime followers of Jesus after they were healed; there are arguments about where these women ended up. Murshida is discussing the House of Mary in Ephesus, the healing waters there, John caring for Mary after Jesus’ death; Jewish angels at the tomb of Jesus, blood relatives of Jesus, the coming of the Holy Spirit to Jesus, Mary of Bethany. At that time, women had no power. Murshida quotes “ I thank you God for this amazing day”.

Murshida Vera is talking about the Jinn plane and the impress of the soul, purpose of one’s life. One has to go back to our spirit we came in on re discovering one’s life purpose. Murshida is talking about Jesus, the triumphal entry into Jerusalem, Jesus’ baptism, etc. After rediscovering our spirit, we still have work to do because the shadow is the tumo. Mursida is talking about the fire element; rediscovering the shadow of our beings, the mastery we are working for, the 2 poles of our being, grounding the shadow, Lahut state, discovering the Divine power within our being, beyond Samadi, importance of meditation for women, guardian angels, the four bodies, girl’s puberty. Murshida continues with the four bodies: physical, mental, emotional, spiritual and early patterning of the child.

Murshida Vera is discussing the difference between women and men in receiving in the solar plexus and moving to heart or mind then the heart. Murshida is talking about change of life for women, creativity that comes in the emotional body in the change of life. Murshida is talking about her early life as a child, working with young children, patterning of children. Women in the 90’s going through change of life are different than women before.