Dervish Healing Order

DHO

Dervish Healing Order

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TOWARD THE ONE THE PERFECTION OF LOVE HARMONY AND BEAUTY THE ONLY BEING UNITED WITH ALL THE ULIMINATED SOULS WHO FORM THE EMBODIMENT OF THE MASTER THE SPIRIT OF GUIDANCE.

UNFOLDMENT PRACTICE

 

Position:   Sitting in meditation posture, or on a chair.  Time:       About 10 minutes.

 

1. Project the current of the breath to the left side of the breast.  (Develops personality)

2. Project the current of the breath to the right side of the chest.   (Gives power of action)

3. Project the current to the center (i.e. solar plexus)    (This  helps the Soul unfold its latent inspiration and power)

 

You may use the wazifa "Ya Nur". Some mureeds, those who desire to be healed by doing practices, may be taught to make a Fikar of "Ya SHA FI - YA KA FI", inhaling and exhaling, repeating it mentally, and to direct their breath to the parts of the body which needs to be healed. But this is not only a teaching for healing, but this is a general teaching, that every adept who seriously studies and practices Sufi exercises, must be able to consciously direct his breath to the painful part.  It will require at least six weeks, or sometimes three months, to be able to feel breath touching the painful part in the body.  And the best way of doing this exercise is to consciously direct first to the feet, to the bottoms of the feet.  Because the bottoms of the feet are sensitive.  And when one is able to direct the breath to both bottoms of the feet, then next thing would be to direct the breath to both palms of the hand.  And when that is done, then to direct the breath towards the forehead.  And when that is done, then to practice to direct to the solar plexus. When these four practices are mastered, then the adept becomes a controller of breath.  Then he can operate the breath in any part of the body which needs healing. This practice must be done lying down, and first thing in the morning.  And many who seek true health and cure will be helped by it.  And it is not only that, but it is a  tuning of the body.  It brings about desirable condition of health.

 

The word of Fikar must be (Ya Shafi (in)) - (Ya Kafi (out))

 

Question:   How does one feel that the breath has gone to the right  place?  Answer: As I have said, either by a continual practice you will feel within six weeks; and if you do not feel in six weeks, then certainly in three months time.  Certain person who is very ethereal may feel it the first day.  That is very different.

 

Question:   How many times, please?  Answer: You can do a practice like this for five or ten minutes.

 

Question:   To any rhythm of breathing?  Answer: Breathing must be to the rhythm of four.

 

Question:   Murshid, always feeling that one is inhaling, one must  imagine from the starting point? Answer: Yes.

 

Question:   Thinking of the part is enough to send the breath there?  Answer: Yes, that is the wonderful part of it, that breath works under  the command of the will.

 

Question:   To look at the feet when one wishes to send breath there?  Answer: No, at will, just to feel, to try and feel.

 

Question:   Breathe entirely through the nostrils?  Answer: Entirely through the nostrils.  Because that is the natural breath.  Through the mouth is a practice which brings about a certain result.  But mouth is not meant for breath; only nostrils.

 

Question:   When you inhale, do you direct the breath to a particular spot? Answer: No.  When you inhale there is a will.  You will.  And when you  exhale there is action.  Because it is quite contrary to the other  practices.

 

Question:   Murshid, do you not think of drawing it in and then pointing it or directing it? Answer: Yes, only the thing is that when you have to send it to a certain part of the body, the breath must touch there while inhaling. But when you send it out the breath must touch while exhaling.

 

Question:   That is permitted always to practice, even if it is not given as exercise? Answer: Yes, it is either for self-healing, or for the practice of  healing others, (or for the practice of operating one's breath).

 

Question:   A hundred times? Answer: No, one need not count.  Four or five minutes, or ten minutes the most.

 

Question:   In the morning? Answer: Yes, that is the best.  Ya Shafi = Pour Thy Divine healing power upon me.  Ya Kafi = I radiate healing power through me.

 

Q -    How does one feel that the breath has gone to the right place?  A - As I have said, either by a continual practice you will feel within six weeks; and if you do not feel in six weeks, then certainly in three months time.  Certain person who is very ethereal may feel it  the first day.  That is very different.

 

Q - What are the five directions of the second practice? A - The first direction is center, next is left, third is right, next is above, and next is below.  It may be done in one foot distance; that means:  from the center one foot above, or one foot on each side, and one foot below.

 

Q - Murshid, do you mean that you choose a spot?  A - Yes.

 

Q - Should you try to see something particular? A - No.  Only imagine first that you are projecting the current of breath, which is light itself, and force, and power, on a certain point.  By doing this you will get the use of breath power, the use of magnetism which is there.

 

Q - How many times, please. A - You can do a practice like this for five or ten minutes.

 

Q - To any rhythm of breathing?  A - Breathing must be to the rhythm of four.

 

Q - Murshid, always feeling that one is inhaling, one must imagine > > from the starting point? A - Yes.

 

Q - If one wishes to send the breath to right or left, must one turn > > the head? A - A little turning of the head.

 

Q - Thinking of that part is enough to send the breath there?  A - Yes, that is the wonderful part of it, that breath works under the command of the will.

 

Q - To look at the feet when one wishes to send breath there?  A - No, at will, just to feel, to try and feel.

 

Q - Breathe entirely through the nostrils?  A - Entirely through the nostrils.  Because that is the natural breath.  Through the mouth is a practice which brings about a certain result.  But mouth is not meant for breath; only nostrils.

 

Q - When you inhale, do you direct the breath to a particular spot?  A - No.  When you inhale there is a will.  You will.  And when you exhale there is action.  Because it is quite contrary to the other practices.

 

Q - Murshid, do you not think of drawing it in and then pointing it or directing it?  A - Yes, only the thing is that when you have to send it to a certain part of the body, the breath must touch there while inhaling.  But when you send it out the breath must touch while exhaling.

 

Q - That is permitted always to practice, even if it is not given as exercise? A - Yes, it is either for self-healing, or for the practice of healing others, (or for the practice of operating one's breath).

 

Q - A hundred times? A - No, one need not count.  Four or five minutes, or ten minutes the most.

 

Q - Five minutes for each practice? A - Yes, five minutes for each of these three.  But I should think it is too much to do all these three practices together.  If a person had  much leisure, in that case I should advise them to do one practice in the morning, the other in the evening, the other at night.  To divide them like this.  But if one had no leisure, in that case one practice for three months, then another practice for three months, and then another for three months.

 

Q - In the morning? A - Yes, that is the best.

 

Q - If you give practices to invalids, only prescribe the Wazifa lying down, or sitting, or standing? A - Mostly to invalids I give Fikar lying down; not the Wazifa.  But if they are not in the condition to sit, in that case it may be done lying down.  Because Wazifa has a positive effect, and it is more effective when a person is sitting.

 

Q -  When you give a phrase and do not give any number of times, nor  "before of after meal", does it mean once a day? A - That only means that I have forgotten.  It means 5 times before and after meals.

 

Col. In.  9.8.26  Thoughts with Fikar: Give with a special thought.  In the case of the rhythm of 5, by giving a special word it gives a spiritual power to the rhythm and harmonizes, balances it.  This can be used in times of danger, to give strength and power The Counting: Count with the mind.  At first count with the walking but, after a while, when the rhythm is established, count with the mind and let it be a continual flow.  Then add the thought to the "pulsation' or beat of the heart.

 

Col. In. 30.8.26 Concentrations with Fikar These can be earthly objects, including the image of Murshid.

 

Col. In. 16.8.26 Healing Fikar: Repeat mentally:  YA SHA FI - YA KA FI, inhaling and exhaling through nostrils and directing to the affected parts.  All Mureeds should learn to direct the breath to any part of the body and then, when required, he can send it to painful parts.  This is sent by the will.  To develop the direction of the breath:

First:  Direct breath to bottom of feet (the most sensitive part) 2nd:     Direct breath to Palms of hands

3rd:     Direct breath to forehead

4th:     Direct breath to Solar plexus Do it lying down, first thing in the morning.  The breath must touch the part, both while inhaling and while exhaling.  

10 minutes at the most.

See also practices given under heading of BREATH. From Notes by Nargis    All the tubes and veins of the body become avenues for the energy of the sphere, which is absorbed during this practice.  It keeps the heart focused on the Infinite Joy.  It gives the habit of a certain rhythm.  Where once the breath comes habituated nothing on earth can stop its flow.  On walking, during sleep, when waking or working the flow of Fikar continues, keeping the mureed conscious of God.  It requires in the beginning a great effort to form this habit.  In a Sufi there is but one virtue and one sin:  Each breath that is taken unwatched is counted a sin and every breath drawn with a recollection of God is a virtue.  Fikar attracts the thought toward the Path of Truth.  Each breath taken consciously kindles the inner flame of existence and thus the light is in time brought out.

 

Col. In. 16.8.26 2) Direct breath to palms of hands 3) Direct breath to forehead 4) Direct breath to solar plexus Do it lying down, , first thing in the morning.  Breath must touch each part; both while inhaling and while exhaling.  10 minutes at the most.

 

b)    Outer practice to develop Power of Breath: To be done once healing Fikar has been mastered. Do for 5 to 10 minutes, sitting, 2 meters in front of a wall, and choose a spot: 

1)      By the will project the breath to a spot on the wall center front, imagining it as a current of light.  Use words of power such as:  YA JALIL & YA KADIR.  Breath rhythm of 4 through nostrils  

2)  Send this current to the right  

3)  Send this current to the left   

4)  Send this current upwards

5)  send this current downwards Developing these 5 currents also develops healing power, inspiring power and the power of helping more and more, also of communication mentally with others.

 

c)  Enfoldment Practice: To be done sitting down.

1)      Project current to left side of breast  This develops personality   

2)  Project current to the right side of breast Gives power of action  3)  Project current to the center, i.e. solar plexus    This helps soul unfold latent inspiration and power   Words:      YA WAHABO - word of progress       YA FAZIL - word of illumination (emphasis on FA) It is too much to do all three of these practices together (i.e. a, b and c).  Do one or the other; or one in the morning, one in the evening and one at night; or each one for three months, always in the morning.

 

Col. In. 7.7.26  KEMAL BREATH:  When you notice that both nostrils are  breathing at the same time, that is a Kemal breath.  It is a stationary, and therefore destructive, condition and has its influence on thoughts and actions of that moment.  During Kemal one must not wish, begin anything new or do anything, but just remain quiet, for during Kemal nothing of an outer nature will succeed.  This period could last minutes, hours, or even up to 10 days - usually it is not more - and during this time nothing will 'go right'.  In time the Kemal will stop and change.  It is a period when one should meditate, think of higher things, occupy the thought with God, with prayer, not with smaller things, for in that sense it is perfection, but outwardly perfection is static, therefore destruction.  Kemal is the point of change-over:  Dawn, noon, mid-afternoon, sunset, midnight, and so these are the best times for prayer. New Year's eve is also a time of Kemal  , so a time for prayer. All breathing practices should be done in the morning. All concentration practices should be done at night.

 

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