Murshida is speaking of Mary as the channel of sex energy, femininity, divine mother, the self, attributes of the spiritual woman, higher self, natural woman. Murshida is encouraging us to go into nature, lie on the earth, inhale her, tune to the core of the earth, honor the mother earth, tune to the elements when dealing with our life’s tests. As women keep in your mind always to have faith that the light and the right in the long run wins, walk on the earth and while you do meditate on it and do toward the one.

Murshida Vera is offering practices as the ending of the retreat is approaching. The group is working on the attributes which have lain dormant to bring them to the surface to manifest; the practice is Dhul Jelali Wal ‘Ikram for this. Murshida is talking about using the malas; put in the left hand and pulling the beads towards the heart. This practice, Dhul Jelali Wal ‘Ikram is using the breath inhaling and exhaling the phrase; Hanoon Jamil Wal ‘Ikram is to feel that you are a sovereign queen. The spiritual woman has to attune to 5 bodies and develops each one on a sun cycle stage of her development; sun cycles and the eleven-year cycles one goes through as women are discussed. Murshida asks the question what is expected of the spiritual woman and is speaking about the electro-magnetic field, the auric field, the Achilles heal which are within the physical body. Much work can be done on the genetic inheritance in the emotional body, spiritual and mental outlook. When one sees something in another it is within oneself; we have cellular memory. It is helpful to have recall of one’s genetic inheritance.

Murshida Vera is speaking about meditation, contemplation, prayer and staying on the path, Toward the One and seeing one’s path clearly within as connected to the Divine Being, the Divine purpose and the universal pull. Murshida is talking about the black and white holes in the universe; the expansion of consciousness expands the mind as well as purifying and releasing the spirit from being captured by or being not free. We must accept as women that we are not the same as man.

Murshida Vera is talking about working on idiosyncrasies of one’s angelic being and climbing the mountain. Our angelic counterpart attunes one to the memories before this lifetime; the soul is attracted by the love experience of the parents. Murshida discusses the stage of Malakut; the core of our being integrates all that we realize. These wasifas, Ya Alim, Ya Quddus are mentioned. Murshida continues talking about identifying with a being of pure radiance; the state of Jabarut is blissfulness.

Murshida is discussing the importance of attunement to the trees, roots on this plane, top reaching straight up, tips of tree glorifying; without them we couldn’t live; destroying the trees is destroying our source of breath. She recommends exhaling to the plants and giving them life. Murshida talks about watching Murshid Sam at City College consciously exhaling into the seedlings and plants.

Murshida continues with the realization of one’s heart on the realization of the soul that one came in with; the heart is the seat of the woman’s actions and reactions. Ya Zahir, Ya Mawjud are presented to manifest and actuate the God being in us; this is important for women on the spiritual path

Murshida is speaking of the inborn mothering principle. In your love relationship the woman has to remind the man of his angelic source, not by talking but through the skin by holding under the shoulder blades, tuned through the heart to one’s angelic being and tuning to them. Working with the tactile element, the skin exhales and inhales.

As spiritual women, one cannot use the language of the street; eliminate the four-letter word and substitute lux. The emotional and physical release of the non-partnered woman is discussed. Murshida is talking about her family life as a young person, the family bed. The man needs the 1 on 1 attention from the woman. Murshida expresses the importance for the spiritual woman to see animus and anima in men and women. Murshida discusses the difference between need and wants.

Murshida Vera is talking about dominance by males; the spiritual woman finds a way to handle it. Luminous intelligence comes by flashes; one cannot develop spiritually beyond a certain point as a universal being and belong to an individual. One has to have within oneself the realizations, the ability to cope with, and master the failures of one’s life. Murshida discusses the importance of working on cell memories of what we inherited from our parents and grandparents, working higher self to lower self in retreat process by oneself. Murshida discusses the transference of cell memory across the planes; there is no separation between the physical and the spiritual except what the mental has brainwashed us with on this plane. The ability to communicate with the other half of one’s cells (meaning us) between them on the other plane and us on this plane is very strong. Our ability to work through the idiosyncrasies that belong to our ancestors that we have inherited has a great field for expansion of consciousness and healing across the planes. Murshida recommends the use of wasifa and keeping their image in mind; there are dominant and recessive genes. Murshida is talking about developmental level. The truth always ends up with the same thing, love and unity.

Murshida Vera is talking about Hazrat Inayat Khan’s wife, Amina Begum. She was born Ora Ray Baker in New Mexico; she became the mother of his four children: Noor-un-Nisa, Vilayat, Hidayat, Khair-un-Nisa. From early childhood Ora Ray showed great strength of will. Ora Ray fell in love with Hazrat Inayat Khan on sight and became a true friend. Hazrat credits Ora Ray; without her he could never have devoted his life to the mureeds and the Sufi Order; she was a being radiating light. Murshida told about her experience under 5 years of age of meeting Hazrat in the spirit body. After marrying Hazrat Inayat Khan Ora Ray went totally into the culture and life of Hazrat, the Islamic and Hindu way. Ora Ray always taught the children that their father was a master and not an ordinary man and every sacrifice had to be made not to disturb him. The family was poor; Ora Ray had the devotion to the message and his way of life, she kept her self in the home and a secluded way of life. Murshida is talking about Hazrat Inayat Khan’s life, Murshid Sam, Murshida Rabia Martin, etc. Ora Ray did not travel with Hazrat but was surrounded by Hazrat’s family; she was in seclusion a lot and took on the light and Holy Spirit practices. Murshida is talking about Noor-un-Nisa’s work as a spy during World War II, her quality of standing on the truth until death, her connection to her mother, the Begum. The early life of Ora Ray is mentioned, her friendship with Hazrat who became her first music teacher; she silently had a great power of attraction to him. Murshida is talking about the visions and inner experience of Hazrat about his future wife, his protector and advisor. Ora Ray told her dream to Hazrat, which became a reality. They became separated; but finally Ora Ray was able to communicate with Hazrat and they married. Murshida is talking about male dominance in the western world.

Murshida Vera is talking about the first generation Sufi women in the U.S.: Cushy (her nickname) Cushing and Ada Martin, Hazrat Inayat Khan’s first mureed who became the first Murshida in America. Murshida is reading about Hazrat Inayat Khan’s visits to the United States and reading from Murshida Rabia Ada Martin’s short biography. Her husband was called “the rind”; he supported her Sufi work. Murshida Rabia established the first metaphysical library on Sutter St. in San Francisco. At that time, Murshida Rabia Martin’s metaphysical library and the library of the Theosophical Society re Joe and Guin Miller were the only two sources of esoteric, mystical, and occult books to be had.

Murshida speaks of Murshid Sam taking her to the 2 great library sources and her experiences with the librarians at the Theosophical library; she mentions Murshid Sam always was seen walking with a pile of books from his waist up to his head. This was the first time that Murshida Vera had seen the amount of work that Murshida Martin had done in buying and collecting a wonderful library. Murshida Vera is talking about when she first met Murshida Martin at age 22; Hazel Armstrong invited Murshida Vera to Kaaba Allah. At that time, Murshida Martin was in South America doing the Sufi work; Murshid Sam initiated Murshida Vera on their first meeting. Murshida Vera is talking about meeting Murshida Rabia’s husband who was in the import business, her miniature Persian paintings, the history of being with Rabia Martin and Sam who was in charge when Murshida Martin was traveling. Sam and Hazel Armstrong appointed Vera to take care of Mushida Martin’s rooms at Kaaba Allah on the third floor of the house that burned. Murshida Vera continues about getting rose petals for Murshida Martin’s room when she returned; Vera,s had built the gate that led from Hillside Drive to the upper house and did the carvings on the gate, weekends at Kaaba Allah, the big oak tree there that she climbed, Murshida Martin coming down the path into Kaaba Allah when every bush bowed to her as she walked down. Murshida Vera mentions her husband, Arjuna who she knew since 9 years of age; Arjuna was a mureed and close companion of Murshid Sam, the power of breath from Murshid Sam’s teaching when digging out and carrying this huge rock at Kaaba Allah. Murshida Vera talks about sitting at the feet of Murshida Martin, initiations on New Year’s Eve at midnight, Murshida Martin initiated Vera again, and at the universal worship altar she initiated Vera as a sheika and put one of her robes on her.

Murshida Vera is continuing to talk about meeting Hazrat Inayat Khan who taught her about the elements and the elemental breaths, her initiation as a sheika and the robe given to her; standing before the whole community and lecturing about the mineral kingdom. Murshida talks about her background with the minerals as a child. Murshida Vera talks about Murshia Martin deciding to make her a murshida but it had to wait until New Year. Vera found out years later when Pir Vilayat finally came to the U.S.; the Seeds Centers were already operating. Vera was invited for tea and finally met Pir Vilayat. Pir Vilayat told Vera to give the message and she did. Afterwards Pir V told Vera to come to Novato and have tea with him. Taj introduced Vera as Murshida and took her to Pir; he asked Vera to meditate with him. Vera told Taj she was not a murshida but a sheika and Taj told her no she was a Murshida. They had already recognized Murshida Martin’s initiation of her on the inner.

Murshida Martin asked Vera to meet with her at her house every Saturday and taught her about the Egyptian Book of the Dead and the Tibetan Book of the Dead. Murshida Martin came to Kaaba Allah every weekend, after Murshida Martin made Murshida Vera a murshida she gave her the keys to the files on the second floor at Kaaba Allah and told her she could read the entire message. Murshida Vera started her research on the unity of religious ideals and anything about children; mind world, physical, mental, emotional, spiritual; and out of that eventually was written the basis for the Seed Center. Murshida Martin visited Murshida Vera a week before she died, met Murshida Vera’s first daughter, Acey. She gave a lesson and told Vera that Meher Baba, the new living master on this plane and a great Sufi was on the 7th level and asked her to support and aid Murshida Duce. Murshida Vera talks about the after effects of Murshida Martin’s death: Murshid Sam’s mureeds (war veterans) that he gave to Murshida Vera, the passing of Hazel Armstrong, Murshida Duce’s interview, Murshid Sam’s rejection again, Murshid Sam turned over his old work to Murshida Vera, Murshida Vera going to New York city where the Sufi Order had a center. This is the story of how the Sufi message developed in America. Murshida mentions how Hazrat Inayat Khan did all that work in the Sufi volumes in 43 years. Meher Baba never went to Kaaba Allah but went back to India. Murshid Sam came back; then he was gathering his first mureeds from the flower children.

Murshida Vera is talking about the Volumes of Hazrat Inayat Khan’s work. Murshida is asking mureeds to focus on the work on the feminine; what the culture has done to women stressing youth. We have a Holy woman, Magdelena, beloved of the Lord that we can look to. The spiritual rewards going through the change of life, it is the opening of one’s true spiritual life. Murshida is speaking of the right of spiritual women to stand for what they have realized. Murshida is offering information about the chakras and the element connected to each one. The first one is the muladhara at the tailbone and it is the earth element; the second one is the swadhisthana and it is water; the third one is manipura is fire; the fourth is anahata and is air; fifth is vishuddha. Murshida is stressing to do the purification breaths because when those elements are balanced it gives women control of their days, actions and feelings. The sixth chakra is anja and the 7th is the sahasrar or the crown center. The yogis have 6 chakras, as they do not include the crown center; the Sufis do a lot of work with the crown center. One must know the color of the centers; the tailbone is dark maroon red, green is the water element, red is the fire for the manipura and the ether is the grey. One can work strongly on each center. There are 5 stages to the elemental breaths; most important breaths one will ever do is the elemental breaths; master and work on them every day; it brings mastery to one over the impossible situations in one’s life.

Murshida Vera is talking about Mary (Cushy) Cushing taken from the biography approved by the Khan family. She took many of Hazrat’s lectures in shorthand. Murshida tells about Cushy Cushing; as a young woman the man she worked for made her pregnant and abortion was the solution; she was well educated and trained in business. She moved to Chicago afterwards, she met an older architect, he fell in love and they married. She traveled to Paris and met the Theosophists. When Murshida Vera was 32 years and had her 2 daughters, she traveled every Saturday with them to Cushy Cushing’s home in San Jose and took lessons from Cushy. When Hazrat came to America, Cushy was his secretary and traveled with him in America. When Cushy died she willed Murshida Vera her library and papers and her shorthand notes she took for Hazrat Inayat Khan. Hazrat advised Cushy to divorce before re aligning with a younger man, Cushy obeyed Hazrat but when she finally connected with the younger man he dropped dead when he got off the train.

Murshida Vera is talking about Cushy Cushing who willed Vera her furnishings, etc. at her death. Cushy developed a shorthand of her own and it hasn’t been possible to translate the notes that she took of Hazrat Inayat Khan’s lectures. Murshida is talking about Kaaba Allah with Murshid Sam, Murshida Martin, Sheika Cushing, her young married life in San Francisco and the one to one teaching with Murshida Martin and Sheika Cushing, working with Murshid Sam and the children at Kaaba Allah, visiting the various churches with Sam, working on projects at Kaaba Allah, Murshid Sam singing from Pirates of Penzance, the friendship bench by the rock at Kaaba Allah. Murshida Vera’s advice about the personal contact with mureeds; they must be able to come to you anytime they are in trouble and feel they are entering in a family circle. Murshida is talking about seeing Hazrat Inayat, advertised as the oriental musicians playing the vina in San Francisco when she was about 10 years of age, studying dance with Ruth St. Denis, how she obtained a ticket to Ruth’s concert and saw Hazrat Inayat Khan. Her first encounter with Hazrat was as a young child and the first element she learned from him was air, she saw Hazrat and the three children walking in the cornfield and he came to her and brought her outside to learn about the elements. Later on Pir Vilayat told Murshida at that time the family was together and they walked in the cornfields in France, Murshida was in Modesto California.

Murshida talks about the initiations made by Pir Moineddin that she was invited to participate. Murshida is talking about how women are taken in as second class in the orders, her experience being put at the back wall to pray never to stand with the men and pray. Murshida expresses strongly her conviction that spiritual women in the Sufi orders have the right to evolve and to be recognized with men on an equal basis.

Murshida is reading from Rituals in Prayer by Bob O’Rourke and the African Swahili myths from Primal Myths: Creating the World by Barbara C Sproul. Murshida mentions and reads from the work of Sam Keen, Hymns to an Unknown God, Awakening the Spirit in Everyday Life. Murshida emphasizes the importance of doing the work on light, the only way to discover the shadow in your being and come to terms with facing and mastering it. Metanoia which has 2 sides to it, the light and the shadow, the radiance and that which we darken and hide within ourselves; they cannot be met without meeting the light. It is a two way process, the worse the shadow the higher the light, the higher the light the more you see the shadow of your being in comparison. Murshida is talking about the unity of women, and reading about the identity of Mary Magdalene. Murshida reads from research of early testaments and talks about Mary Magdalene’s task as the messenger of the true faith as unique, the importance of women’s roles, traditional patriarchal values, depression of women’s status, growing male dominance, Eve held responsible for the fall, Mary Magdalene, her sin became that of her sexuality. Murshida is talking about male power to change interpretation of verses, which still exist in the Old and New Testament today; women will be restored to true apostolic position and that in time Mary Magdalene will be accepted as the 15th apostle of the original disciples of Jesus. Murshida is grateful for the books of St. Phillip, Thomas and Gnostic testaments which were left out, are slowly being restored and in our time and our children’s time the restoration of spiritual women to their proper position in the world will be restored. The Islamic orders and their attitude is very comparable to what has happened in the 2nd century and beyond in Christianity and Judaism; it is not truth and isolating and eliminating testaments that would verify it is not the right way either. Murshida is mentioning that the natural physical, mental and emotional qualities of women, which are directly from the intuitive center in the solar plexus to the heart center, can never be taken away.

Murshida Vera is talking about praying; the way Hazrat Inayat Khan suggests praying. The group is working on their tree of life and Murshida is talking about understanding of self, reality and illusion, mirroring in our hearts, working on the first 4 chakras, discovery of value to self, new aspects of spirituality for women; harmony grows from beauty according to Hazrat Inayat Khan. The importance of Er Rachman, Er Rahim practices for women in change of life is presented. Murshida continues with understanding of self, higher self-seen as an entity, inner learning, nature quest, change of life, mid-life transition, new growth and balance, broken illusions of one’s being, new value systems, kundalini circulation, creative life blossoms.

Murshida Vera is continuing talking about many aspects of change of life for women: the first four chakras, transformation and resurrection, beauty after change of life, genetic inheritance, the God ideal, rays of the sun, aging parents, mid-life transition, growth in spirit, attunement to the tree, connection with the universe, etc. Murshida is instructing the group to list people who were important models for one’s creative life at 2 year level, 5 year level, 7 year level, 9 year level, puberty, etc. Change of life leads to evaluating self in a different way. Murshida is mentioning the goddess work, the symbol of the serpent, affirmation, sexuality, etc.

Murshida Vera is talking about fear and anger as related according to Hazrat Inayat Khan; all anger comes from frustration, fears block us; the way to get rid of it is to work it out of the physical body, the nerves and muscles. The spirit of man is connected totally with transformation; the dragonfly transforms it’s body seven times, so see oneself as a dragonfly. Murshida asks how do I share as a feminine being. The group is working on the walks and the wasifa, Ad’darr or Ya Darr is recommended; Ya Wahabo is used to open doors and unblock, and Ya Muqaddim in the circle cupping hands expedites and equalizes the energy. The group is practicing with the magnetic ball and cupping hands and reciting, Ya Muqaddim. Ya Fattah is a great unblocker if you face the sun and step into the light, Ya Rashid done many times following one’s regular prayers helps to break old patterns. With change of life, it’s important for women to work between solar plexus and the heart using the breath to keep the channel clear and open. In visualizing anyone in absent healing, always see them in their aura of light or egg of light around them. The wasifa, Ya Sabur is explained and practiced; Ya Mu’min is used to work on overcoming fears, Ya Jabbar protects from all violence, harshness and severity, Ya Qahhar can also free one from attack and harm. If a person is acting like an enemy to you, Ya Muzill frees one from other people’s negative attitudes towards you. Ya Baqi on the breath is used when parents can’t let go when they are loosing a child or doing it for someone who is dying fearfully (used on the breath with visualization). When doing any retreat work on one’s own, use Ya Basit using palms of hands and rubbing over the face.

When change of life comes on, women must serve the inner needs of themselves and using Ya Basit is helpful. When one needs to test one’s intuition, Ya Hadi is the practice to use on one’s heart. The female heart, the heart center is the woman’s mind and intuition. Use Allah Al Fattah when one is stuck and wants the gates to open inwardly. Hazrat Inayat Khan says, unity and diversity are not opposite poles; unity is not uniformity. Ya Mubdi is a producer and originator, get fresh ideas on old evaluations. The hardest thing in middle life transition is not to go back to previous images; build image in a new form. We are always on route, building spirit stronger and stronger. Murshida ends with a prayer.

Murshida Vera is leading the group in concentration on the temple of light; see the lamp of one’s heart with another dimension of light around it; out of the white light another color comes. Through the meditation of one’s heart, you can now see the temple of your being infused with light; one is radiating the divine light from one’s heart and it fills all the space of one’s temple. The group is practicing Hu, Hayy; Ya Haqq, Ya Hayy. One’s temple becomes more and more a reality to you because you have practiced purification of breath, purification of the elements, etc. The river of life is ever flowing towards us and past us, Ya Wahabo; Murshida gives instructions for doing this practice with Ya Wahabo, Ya Wahedo. The perfection of womanhood is always striving to purify from the inside out; it is the building of the inner temple within the heart of the woman that enables her to maintain her mystery, her Goddess quality. It restores the Goddess quality within and also one’s self-image. No better way to protect the body than to build a strong light body around oneself; pulling the kundalini energy up through the crown center and then let it shower down over the body. Ya Vakil, the protector of women, is the protector because it works through the light body. The mother building the light within her body can be transferred to the child. Sound resides before it manifests as light.

Murshida is talking about after we loose our mothers by passing over to the other planes then we become all the incompletions of our mother. Winter solstice is an important time for mothers and daughters.

Mushida Vera is speaking about mothers, children and bonding; phases of coming to terms with the renunciation of the daughter, depression in young adults, mirroring, confrontation and understanding between daughter and mother, attitude of mother towards her nurturing and the kind of attunement given to a child, bonding between mother and daughter after mother has passed, early loss of the mother, balance of anima and animus, needs and wants.

Murshida is working with mirroring and has the group partner with one-another; one is the mother and one is the daughter, then reverse and various instructions are given. The remainder of the tape is this mother-daughter exercise.

Murshida Vera is speaking about the basic needs of the woman in a mated relationship, the male hierarchical family, grandparents, sexual abuse, sense of touch, sexuality, fairytales, bonding.

Murshida Vera is speaking on marital relationship and the need for one-another, the woman’s needs, need for kinesthetic touch, sexuality of young children and adults. Murshida is talking about expressiveness or recessive inner attitudes that are conditioned and sometimes inherited. Listening within and observance are important to understanding one’s psyche. Murshida is talking about Murshid Sam’s working with the young mureeds.

Murshida Vera is speaking about mastery and that the goal of one’s life is mastery of the tests of our lives. Murshida is reading about vices and virtues from the Mysteries of the Human Soul. She is speaking about falling in love with the master; the relationship between spiritual teacher and student; being a mother.

Murshida Vera is speaking of the spiritually awakened woman who knows in her heart the difference between truth and illusion. Murshida is describing herself as the community’s spiritual mother; she is recommending going back to the Holy books and the prophets, Mary and renunciation. The heart is the clear reflector of the Divine Beloved; it is clear if one polishes the heart every day and keeps it clear. Vice and virtue can live in any one of us; fight the good fight within your own being.