Now we have a rather peculiar phenomena when we transfer attention to the throat center which, in some esoteric schools, is represented as green, a beautiful emerald green. That color is particularly important for the nomads in the desert because where there’s water, there’s an oasis and everything is green. So in some manner it is connected with the quickening of the holy spirit and as you know, the apostles spoke in their language so thoughts that were inspired by the holy spirit. This is what is called the logos, the meaningfulness of the universe.

And that colors often ascribe to wisdom for example, in the hermetic tradition, tabula smaratina, the emerald table. One of the sentences that is to be found in the hermetic tradition is, “As above, so below.” The eternal and the ephemeral as Ibn 'Arabi points out.

So the extraordinary thing here is that at this level, light and sound merge. As I said already, the colors, what we experience as colors is just the frequency of light and as you know, the language, let’s say, talking about Pythagoras’ vision of the symphony of the spheres. That is that, for example, every object has a frequency range like a gong, or a piece of paper, or wood, or whatever. You hit it and all of its latent vibrations become audible. So one could say the signatune of all objects, that’s why in Islam, God revealed to Abraham the names of all things. That’s the signatune. And that’s what we try to capture in the wazaif and the ism illahi.

So at this level, we have to overcome our rather commonplace experience of light as opposed to sound. And if you know something about physics, you know that according to the experiment to which light is subjected, it operates as a particle or it operates as a wave. So at this level, light is operating as a wave rather than photons. Or wavelike, as one says.

So that color is just purely a subjective impression that we get, but the reality of it is that we are beginning to touch upon, not just the symphony of the spheres, but we are touching upon, one could say, the software of the universe, the programming.

So we have to step up our sense of what we understand by light now instead of thinking of it as something that we perceive. As a vibration. So light cannot be the object of our perception anymore but it becomes known by resonance. That is likeness.

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So when we speak, we are using conventional words which we have agreed to ascribe meaning to. Whereas in fact, one could say that there’s an original language where sound corresponds to meaning. That’s particularly in music of course. The origin of the Hindu mantrams and the Sufi ism illahi is words that are, and of course in the Jewish language also, Aramaic Jewish, even Atlantian language, the words correspond to the, let’s say the vibrational expression of meaningfulness. Also in the Egyptian tradition.

So at some point, especially when one has been repeating wazaif, you see one is bombarding one’s chakras with sound. That’s what one is doing. But what happens if you take for example, well if you had some very fine sand and you are subjecting it to a constant vibration, there would be waves in the sand. It will assume waves that have a regular pattern.

So this is what we are doing to our chakras, by repeating a wazifa. So that meaningfulness configures now the very subtle fabric of our body, the nerve cells in the plexi. And as a matter of fact, according to the Sufis, the whole formative process in the cosmos is the way in which meaningfulness becomes configured. The meaningfulness in the software of the universe is configured as forms in the cosmos. The meaningfulness in the universe is configured as forms in the cosmos. So at that point of the throat center, the point where meaningfulness and language correspond, connect.