Words are the echo of thoughts and thoughts are the echo of emotions which finally find expression when the words are spoken. Conversely, words which become images in the mind can at last penetrate to the feeling heart. Wazifa, called also Mantra Yoga in the Vedanta, refers to the repetition of a sacred word, the influence of which is most beneficial, physically and psychologically. For spiritual enlightenment the sacred names of God, symbolizing idealized attributes, are used. As many times as a Wazifa is repeated, that many times it is also recorded within the heart. Purity of purpose and regularity of rhythm, are most important factors to take into consideration.
Breath is life itself, and neither the body nor the mind can function without it; therefore, with the breath, the very essence of life is absorbed, awakening thereby the individual consciousness which becomes intelligible as coordinated thought and motion. The practice called Fikar is comparable to a lift which raises one’s consciousness from one level to another, starting within the denseness of the physical body, transiting the mind world and finally reaching the ultimate heights discovered within the feeling heart. Just as rhythm is the nature of motion, so inhaling and exhaling are at the origin of all actions. When the breath is rhythmic, everything functions harmoniously, but when it is chaotic, every initiative fails, the memory slumbers and the will power seems to have crept aside. Fikar is a combination of rhythmic breathing in combination with a mental repetition of a Wazifa. It can be done as a daily practice, either standing, sitting, lying or walking. In time it continues unconsciously during one’s daily occupations and it even goes on right into the night, when one is asleep, becoming second nature, absolutely inseparable from one’s normal breathing.
Once one is awakened to the precious help which the Fikar practice offers in the way of securing a balanced condition in one’s entire being, one then feels the need to relate that technique to one’s thought and feeling as well, as done in Kasab where there is a holding of the breath between the inhaling and the exhaling. While inhaling one mentally absorbs the vibration of a chosen Wazifa. While holding the breath one mentally assimilates those vibrations, and while exhaling one renders them to their source, with emotion and feelings of gratitude. This process implies either inhaling through the right nostril and exhaling through the left, or conversely inhaling through the left and exhaling through the right. Then, in a closing section, the exhalation is done through both nostrils simultaneously in order to create a balanced condition. Kasab can also be done with the inhaled and the exhaled breath done through one and the same nostril, either right or left.
The Kasab practice is derived from a Hindu practice in Raja Yoga. However, there is a difference in the number of beats during the retention, as well as in the direction of breath and the addition of a held-out phase of breath.
In reality there is no darkness. Life is light, omnipotent and omnipresent. When spreading, light appears to be dim or dark, but when centered it becomes bright. Therefore, Shagal could be seen as an experience, drawing life forces to a center, a center of inner illumination. This experience takes place without transiting through the five senses, the idea being to reverse inwardly the sensory faculties so that they become conscious of the spirit within. In other words, when closing the senses to all incoming impressions, on finds oneself face to face with an open window upon the innermost depth of one’s own being.
The "Atarjnani" or knower of the abstract world within sees the light with closed eyes, hears the inner sound called "Anhad" or "Sarmad" with closed ears and experiences all the other inner sensations while directing the breath inwardly, a practice also called "Suram" or "Suara" or "Swara Yoga". The first stage in Shagal is called "Sultani Nasurah", and further steps are known as "Sultani Mahmud" and "Sultani Laskar".
- Sufi Teachings, Lectures from Lake O’Hara, Hidayat Inayat-Khan, 1994 - pp. 106-121
- Soefi wijsheid, Lezingen uit Lake O’Hara, Canada, Hidayat Inayat-Khan 1998, pp. 122-141
- Esoteric Practices I - II - III (Initiator’s books)
- A practice called Shaghal, edited extracts from Githas, Sangathas and Sangithas ,in an interpretation
5. The path of Initiation, edited extracts from Gathekas, Gathas, Githas, Sangathas, and Sangithas, in an interpretation
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