NOTES (from those transcribing the Collective Interview)
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 Shafi, Ya Kafi – 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
A)
- Direct breath to bottom of feet
- Direct breath to palms of hands
- Direct breath to forehead
- 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:
- 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
- Send this current to the right
- Send this current to the left
- Send this current upwards
- 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)
Unfoldment Practice: To be done sitting down.
- Project current to left side of breast This develops personality
- Project current to the right side of breast Gives power of action
- 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.