Stages that Sufis have traditionally gone through for many centuries, part of our teaching comes down through a chain of masters from Moineddin Chisti; patterns and methods that are part of a tradition passed on from master to chela; sufis known as far back as Abraham; sufi as union of oneness; way to presence of the divine being; tests of life are steps that lead to awakening; following of one master in a lifetime; yogi and sufi teachings on the chakras; the oldest sufis; die before death; behind every soul is a spirit; out of body death experience; world of light; sufi beginning on the path; lower chakras; only through experience that the human soul progresses; every test of life is a step to illumination; importance of first infant's breath; the setting of the sun ( beginning of the first awakening); all elements must be practiced and learned; etheric breath; awakening of the heart; contemplation and concentration; meditation; kundalini practice; purification practices based upon breath; rhythmic breath and holding the breath.

Ablutions; sanctification of our being; we are one with the kingdoms; sun practices; inner and outer sun; the miracle of the sun; Prince Hiraj; inhaling the light; the second awakening; barriers between angelic plane and nature plane; destruction of the elements; take responsibility for our acts; sword of light; choosing the path of light; ritual; the invocation; quality of the feminine; entering the soul consciousness; the Quddus practices; the heart is an entity; Ya Bari; Ya Musawwir; divine grace; illumination; God lives within the heart of man.

The group is drawing the outline of the physical body and then drawing the state of the emotional body, which is the living mandala, the castle of one’s being. 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 Shafee, Ya Kafee. 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.

The sound quality is poor in the beginning of the tape as it has a background noise. Murshida Vera is presenting work from years of research; in 1903, Hazrat Inayat Khan asked of himself, “Who are you, walk cautiously, this is a place of respect, control yourself.” The group is working on unconscious and conscious selves. Murshida is sharing the wasifas, Jalal and Jamal, bringing understanding re the polarities; Pir Vilayat stressed bringing together of the polarities in the wasifas as most important. The group is chanting, Ya Mu’ti and Ya Mani’, Murshida is talking about examining the important question of how did two ever become one, and how did the one become the two? The lecture continues with various subjects including: anima and animus, polarities, working with the dot, two forces that work, male and female, jalal and jamal, honesty with ourselves, conscious and sub-conscious, etc. Participants are working on identifying female and male conscious qualities within themselves. Murshida continues talking about the message of Sufism bringing one to balance, polarities, prayer, Zat creative force, Sifat. The wasifas for the two gateways that lead to our maleness or femaleness in the subconscious part of our being are Al Mu’ti, Al Mani’, Ya Usalee (?), Ya Baqi. The lecture continues with discussion of animus and the anima in male and female relationships, soul and spirit, and breath. The first inhalation determines the first exhalation and sets the pattern for the individual’s natural rhythm.

Murshida Vera is talking about the inhalation and exhalation of the breath as energy driven back against itself. The energy field driven back against itself affects our relationships of the opposite polarity; animus and anima. Participants are working on a questionnaire on feminine and male qualities, vision of beauty or purity, creativity, spiritual values, looking within and respecting the inner qualities, etc. Murshida is talking about male and female acceptance of polarities within our own beings, the sovereign lady within the male being, the male quality within the feminine being. Conscious realization of self or integration of individual personality is discussed. Murshida is talking about music as a spirit, the dances of universal peace, archetypes, etc.

Murshida Vera is lecturing about the battle within our own beings to come to terms with the femininity and masculinity within us. The influence of the media is discussed; media impresses upon us the image of sexuality (anima and animus within us) that we should be showing forth. Murshida reads a story that relates to the topic of the lecture. She talks about the water and earth spirits; the elements within mitigate the base animal instincts; the teachings of the elements and the importance of focus on wasifa; Hazrat Inayat Khan’s work with the water element; the spirit and power behind the spirit which manifests in the elementals. It is the concentration, contemplation and practice of wasifa and fikr which brings down the Divine into the heart of man and by its intensity in coming down pre determines the realization which automatically comes up in consciousness. Murshida is discussing wasifas and the elements: we must be aware of what we are doing in wasifa, Pir Vilayat brings the polarities of wasifas, the elements as spirits live within sexuality (positive and negative attributes) and manifest as outer behavior, bringing together of opposite elements, transmuting it and expanding the consciousness. The positive aspects of the elements, the combination of elements and the manifestation in individuals and human personality are discussed. Murshida presents the Mother of the 99 names: Ya ‘Awwal, Ya Akhir, Ya Zahir, Ya Batin.

Murshida Vera continues with the four mother wasifas: Ya ‘Awwal, Ya Akhir, Ya Zahir, Ya Batin; work on wasifas in polarities between sub-conscious and conscious mind brings understanding. These are the divine qualities residing within the human heart. Spiritual growth demands transmutation and transmutation demands coming to terms with the opposite poles within our natures. Transmuting the negative qualities in our beings requires a third element. The group is working on Ya Muqtadir, the power of the spirit behind one and using it to transmute the negative quality within one’s being. Murshida talks about recognizing the negative qualities in our beings and transmuting them into usable, workable, brotherhood methods; what has the positive quality led one into. Zikr sets the pulse and rhythm, fikr sets deep contemplation and assimilation. We must not forget the power of concentration and the power of the light to make that path, thought form is all-powerful and can be used to change the world.

The group is practicing the wasifas: Ya ‘Awwal, Ya Akhir, Ya Batin, Ya Zahir. The group is sharing a quality and a negative attribute of that quality within themselves and how it has been transmuted. One must visualize the element and see the possibility of transformation in the quality in human relationship for transmutation. Self-image is the bringing together of the two polarities into self-realization and this is the core of the personality. Murshida Vera comments on individual sharing.

Murshida Vera is talking about the qualities that are submerged in us in the subconscious; when we can realize and see the polarities in the qualities allows one to relate to another person in a friendship relationship. The group continues to share a quality and a negative attribute of that quality and how it can be transmuted with commentary from Murshida. In a relationship both people have to realize the polarities in their own qualities in order to walk hand in hand in balance. Think of negative and positive as poles; it is not defined by the outer sex; it is defined by the electromagnetic polarity that exists throughout the whole universe; it can be transmuted through using the elements. Hazrat Inayat Khan says that trust is the hardest thing to rebuild. When trust and love are broken, fear comes in. Murshida is playing music representing the water element, the renewal of life while chanting: Ya Wahabo, Wahabo Hayy, while visualizing the flow of the river of life toward one and onward. Next wasifa, Quddus Wahabo is calling on the Holy Spirit.

The tape continues with the group chanting, Quddus, Wahabo. Murshida Vera is summarizing all the work that has been done in this workshop through the elements, recognizing qualities in ourselves and the opposite poles of those qualities, transmuting the negative aspects of those qualities, opposite poles of the male and female in relationship, light of consciousness, animus and anima are spirits in the subconscious in humans, giving up the old image and building upon the new, the transmutation that takes place in combining the elements, learning to transmute elements in one’s being through the healing of the sexual energy that is lifted through the kundalini, man heals his emotional body. One can lift the sexual energy up the spinal column, transmute it into light and shower one’s aura. We must go back to the core of our being, the castle within and discover the oneness of the Divine Being who lives in our hearts. All is for one, sharing has been lost; one must realize that man is a part of the whole. Out of self-discipline comes true freedom. The concept of ying and yang has always existed; bringing up through retreat process to the light, bringing up the two polarities, discover within us spirits. Those spirits are powers and push us forward. The power of the wasifas is great, it represents in the beginning the divine oneness that we are a part of, the goal of the soul that guides us on, delving to know who we are; through relationships we are tested. It is the work that we do ourselves that makes us realize the changes and the potentials that we have. Murshida answers questions of the individual participants on the positive and negative qualities of their beings.

The tape continues with individual participants sharing their positive and negative qualities, opposite poles discovered within; Murshida offers commentary. Bringing the opposite poles into balance is the most important work if peace is to be obtained in our time. Beyond all inequalities is the perfection of the Divine Being that resides in the heart. The group sings, "We are one in the Spirit, we are one in the Lord… ".

Murshida Vera gives instructions for this art workshop; preparation for this work is done outside in nature. The introductory work is presented with an introductory prayer and an ancient story from the Egyptian heritage from the Song of the Soul. Murshida describes some of the symbols in the story in relationship to the inner self. The light work is considered the highest work that the Sufi can go into for illumination and transfiguration. Murshida describes the practice of bringing up the kundalini energy and the shower of light over the body. The difference between seeing and perceiving, getting insight, when we relearn we have to concentrate and make contrast between what we see as the light of intelligence and the shadows of our beings. The group is working outside in purifying the glance. The group moves inside and works on the Bowl of Jamsher practice of closing the doors of the outer world and looking deeply within. Murshida is guiding the practice using the water breath to clear the body. Now, the fountain practices are presented to seal the aura. The new archetypes are discussed using all the elements and all the kingdoms. Directions for the art process are given; doing the practices with light allows one to have insight into one’s own shadow. One will discover symbols that one never realized were within our beings. These symbols are the language of our individual soul and they are worthy of discovering as they point us to the stage of the goal of life we are presently experiencing.

The wasifas, Ya Khabir and Ya Musit are being used while working on the art project. Hazrat Inayat Khan taught that there are four states of self-affirmation and on this the whole of mystical training rests. Hazrat says it is the creative power of one’s being which produces phenomenon of the symbol and it is this aspect in which the divine essence is to be found within. The group is displaying the four projects that they worked on, and the person shows the symbols that they see and what they mean to them. Afterwards, it will be open to questions from the group. Two wasifas are used: Ya Zahir (to make the inner clear) and Ya Mudhill (to bring the shadow of our being into consciousness of the higher intelligence of mind). Murshida is talking about the most common ancient symbols that come out of the psyche: circle, square, 4 pedaled leaf or flower, spiral, beginning of wheel with spokes, 5 pointed star, sun symbol, simple form of man. Group participants are talking about their work, the symbols that they see and what they mean to the individual.

Murshida Vera is leading the group outside with the purification of the glance; first set the gaze out of focus on the infinity of space, secondly, conceive a blur in the vision, sparkle the eyes with light from the sea. Next the group does the purification by water. We identify with the ocean and see the great expanse of water and see the currents of water from the ocean to the beach and imagine the current of water running through our bodies as we do the water breath. Be conscious of the circulation of that water in our own magnetic field. While watching the ocean current, stand on tiptoes and feel the dripping from our fingers and hair while doing the water breath. Shake the hands, the body is clear when feeling a tingling sensation in the fingers. Then the fountain practice is done; inhale thru the crown down the legs and up again and out the crown as a fountain on the exhalation; this develops the electro magnetic field. Working with the light from the ocean, inhale on Ya Nur and exhaling on Ya Manower using the water breath. As we identify as a being of light, we will see light in many forms. Practices to do after going back inside include: first aspect is intent; “ I will look deeply within my psyche today”. Secondly, the aspect of suggestion, one applies the techniques of spiritual art without any expectations. Third, place hands on art materials and tune to that material. Murshida discusses the symbolic interpretation of the work completed at the workshop.

Murshida Vera begins with the process that she uses in all spiritual interviews; connects with Hazrat Inayat Khan then goes into a silent prayer. Murshida prays outloud as an example of the type of prayer that she uses when working with a mureed. Murshida asks the mureed to sit close to her and place their hands on top of her hands to get the vibration of the hands, the energy field. The student is facing her to get the mirror of the heart. The atmosphere is very important. The interviews are timed for 20 minutes or extended as needed. The goal of spiritual guidance is to make the person clear within oneself. Murshida shares some historical background of the Sufi path and the angels. The key to mastery is to be able to pass the everyday tests of life. The knowledge that comes within is each person’s truth and has to be obtained through travail, pain, and experience. One can rise above and find joy through pain. Murshida listens to the pulse, the breath will automatically take over the same rhythm and will be in tune. Listening within is not easy, listen to the circulation of your own blood and tune to that. Every organ within our bodies has its counterpart in the cosmos and the great cycles that occur. Murshida talks about the journey of the soul that is called the climbing of the mountain, the guide within the heart; we are not disconnected from the universe, as there is no separateness. One has needs as a guide and one need is keeping the balance within oneself when one tunes to another person. The importance of the electro-magnetic field and the elements is discussed.

Murshida Vera is talking about the air breath when blown out to the edges of our aura, extends and seals the membrane and protects, guides and guards us. Murshida is speaking about several topics: how the body goes through the stages of darkness, healing, the breath, death of an infant, guidance.

Murshida Vera is speaking of daily practice, which must be ever present and come down into one’s heart. If one looses that one is an instrument, one might loose balance. One works constantly to keep that hollow reed between fontanel and tailbone open and uses the balancing wasifas of the Sufis. If the power of the Holy Spirit chooses you, the powers that come into you are unbelievable. Murshida is speaking of practices: silence, purification breathing practices, kundalini practices, light practices. The heart is the home of the Divine Beloved; it’s hard to get to the pearl of great value, the core of one’s heart. There is no excuse to not do the practices. Practices done on a daily basis bring great rewards. The purpose of serving the humanity is fulfilled; one knows in the core of the heart. Murshida speaks of the importance of keeping a dream journal for symbols of the psyche and a second journal on the inner spiritual realization. The manner of Mastery depends on two things: trust and love. Murshida speaks of Murshid Samuel Lewis who guided her for 30 years. Whenever one feels one is not making any progress in the spiritual life, one is very likely on the edge of great progress. If one guides someone else, one must check oneself. Murshida speaks of Carl Jung and his work on the archetypes and the Sufi retreat process, the science work of Pir Vilayat, working with the shadow, animus and anima, balance in the chakras. Of ourselves we are nothing, of the spirit we are all things. Murshida speaks of Chardin. Guiding is learning, guiding is being willing to throw out one’s pet concepts, expand consciousness, being on route.

Murshida Vera is speaking about happiness today and how Hazrat Inayat saw peace as being dependent upon the progress, happiness and peace for all not one. It can no longer sustain itself for the few and ignoring the many. Murshida is encouraging us to put joy high on our list of priorities; the greatest healer, the greatest feast, the greatest relaxation and the greatest realization is joy.

The tape begins with the recording of the sounds of the waves of the ocean. Murshida Vera wants to offer the depths of water practices within the Sufi teachings of Inayat Khan. After many years of doing the wahabo practices, now we are thinking of water as the waters of life. The cosmic sea is the source of the river of life. Murshida talks about the attribute of water when the waterfall plunges down. It has two aspects: the fine mist as though it is transmuting into the air element, and the roaring banging powerful drop, then the rings spread out larger and larger, the power has gone down into the pond and flows out to the sea. The currents are the power within the power; the tides are rivers within the sea. Currents have positive and negative energy. We must have respect for the power of the sea. The power of the sun is the channel for the waters above the earth (mist, clouds). Murshida is talking about the forms in the clouds, the symbols and being able to see symbols and meaning, how we see the sea and the sky and the recognition of the power of light above the clouds and the sky, seeing and perceiving. Pir Vilayat teaches of the great being of the sun called Prince Hiraj who exists behind the sun and existed before there was a trinity. That light breaking down into pin like rays of light; and the recognition that from the jinn came the angelic and the spirit that forced the soul into the body. This is the power of the ray and it has a color and vibration; that is our vibration and color in our aura. Man was light in the beginning and will be light in the end. When learning to see auras, start out with seeing the aura of the earth, then the vegetable kingdom. When we look at the light of the sea and the sky we see the bio magnetic field that exists in the particles of light in the protons and neutrons that make up that energy field and that vibration. We have to look at the cosmic sea as being something of a higher vibration, something of a higher state of consciousness and beyond. The Sufi sets the glance at infinity for a purpose. Setting the glance at the infinity of the sea or sky beyond the horizon enables man to surrender his ego; give in to the overall consciousness of the vastness of the sky to make us understand that we are such a tiny filter. Murshida talks about Dr. Delgato’s work in healing through the magnetic field alone; each one is an individual universe onto oneself. We must contemplate the beauty of God manifesting in the sea, as above so below between sky and sea. The practice of dhikr has two phases to it. The first phase is surrender and the second phase is transfiguration. It is an action of will; what we perceive is the insight of what we see. If you have been gazing at infinity, the next step is reversing the gaze so that it comes down to the sea; set the gaze only at the sea.

It is reaching divine consciousness, which is the true freedom from lower self; the freedom of observation, perception, and apperception within us, that is our true freedom. Maintaining the human touch is very important for all of us. The Sufi way is the shattering way; we have to shatter the vantage point that we always held (the lower ego), we have to integrate our higher consciousness with the physical reality. Murshida talks about the practice of meditation beyond Samadhi, a whole new universe. The tape ends with recordings of the sounds of the waves of the ocean.

Murshida Vera is lecturing about re-patterning from negativity, which comes from frustration and blossoms out with being angry about something and not wanting to deal with it. If the anger is not worked out it goes into the mind and the emotional body. The Sufis work on this with breath, holy beings and attributes of the Divine Being. The wasifas to use for this are Ya Qawiyy, Ya Ali. To leave the past behind use the sacred sounds, Ya Basit, Ya Zahir. Ya Wali is the friend of the pure and devout; Ya Wali is great for feelings of inferiority, combine it with a quality that is working for the individual. Two practices that Murshida uses for child abuse are Ya Mu’id, it works on recreating the destroyed privacy and Ya Muhyi restoring life to a cleansed heart. First, purification of the heart has to be worked. When you inhale a wasifa, hold the breath on the second part and exhale on the third. Murshida is talking about trust being broken with the mother and/or the father in early life and how to work with this. In an extreme situation always do Allah before the wasifa. Along with child abuse always goes not being secure in that one is truly loved and appreciated. One must do Sufi retreat work on these things and go back. Murshida is talking about patterned reactions as an adult; it is possible to re-pattern yourself. One has to be really aware of what re-patterning involves. Two more wasifas to use are Ya Wadud, perfection of the love of Allah and Ya Azim, the inner strength of Allah into the outer appearance of the being. Mothers should do this practice before going to sleep. Mastering weaknesses and failures of the past must be accepted in re-patterning. Use Ya Wakil, seeing the cause and effect of events in one’s life. The number one thing in re-patterning anything that has to do with physical or sexual feelings is to again feel that you are the divine servant of the divine beloved.

The importance of coming to terms within yourself of the shadow is presented. Every time we honor the solstices we can change our habit patterns. Murshida Vera is talking about problems with ex partners and remembering that half the genes of the other parent are in the child The wasifa, Ya Latif is recommended because it allows one to see in the inner eye the beauty in all people, the universal attitude that one belongs to every kingdom, every mode that there is in the creativity of the universe, that we are all interrelated. Completing transitional scars starts with exhalation of all the breath; recommended wasifas are Ya Hayyo, Ya Qayyum. The beautiful part about wasifa and cell work is that it passes the planes; it works after the physical body is gone and the soul resides on another plane. The motivation to work it out for the next generation is extremely important, to master oneself. Murshida demonstrates the wasifas, Ya Hayyo, Ya Qayyum. After the practice, Murshida recommends to end with “I am a loved and loving being”. There is no easy way of escape of any abuse we have undergone. The only answer is transmutation.