This is a simple summary of guidelines for spiritual practice within the Threshold Society from: https://sufism.org/basics-of-practice/the-basics-of-practice-within-the-threshold-society-3

Basic Mevlevi Zhikr

When someone has been initiated into the Mevlevi Tariqah through the Threshold Society, it is recommended that they commit to performing this basic zhikr daily: Fatiha, 100 estaughfrullah (May God forgive me), 100 la illaha il Allah, 300 Allah, 11 Hu.

The zhikr can be done audibly or silently. And there are various ways to do each: Listen to this talk, On the Mevlevi Zhikr, given at the 2010 London retreat and you will have a sense of how it is done.

Silent and Audible Zhikr

Jahri. The audible zhikr has more power to focus us when we are extremely distracted. It is also physically energizing.

Khafi. Silent zhikr has even more power and at a deeper level. A simple and fundamental silent zhikr is: breathe out “la illaha,” breathe in “il Allah.”

Working with Names

Appropriate and Inappropriate Names. It is not generally encouraged to experiment on one’s own with the Divine Names. Some of the Names are too powerful or destructive to be used without specific direction and protection. Yet, after several years of exposure to group practice under a teacher’s direction, one gradually becomes familiar with a repertoire of Divine Names that are appropriate.

Pronunciation. Pronunciation of the Names of God requires some exposure to proper Arabic pronunciation. The “h” on the end of Allah is very important, as is the fact that there are two “l’s.” In Arabic there are consonants that we do not have in English, including certain t’s and d’s that are unlike our usual t and d. There are also three different h’s. Likewise there are vowels that are slightly different from our habitual English vowels. `Ali, for instance is pronounced like the word “alley,” not ah-lee.

Adab

Adab, or spiritual courtesy, is fundamental to the whole Sufi Path. It is applicable both to our relationships within the Group and the Order, as well as in our relationship with a Shaikh. The principles and details can be studied in: Adab, also found in The Knowing Heart.

Working with Intention

Formulating an Intention. Making an intention and expressing it in a few clear words has a power.

Completion. Acknowledging the completion of an intention develops will and prepares us for further stages of the journey.

Sacred Space and Time

Preparing a Space. It would be best to have a place dedicated to our spiritual practice. Minimally, it should be a place where we can put a small prayer rug, or a simple sheepskin. A sitting pillow, or a meditation bench, will complete the setup.

Consciousness of Time. We should endeavor to have a daily practice at a specific time. At least one half hour of inner practice is recommended. For most people, the morning hours are best. Additionally, there are the five times of prayer, which should be remembered: Fajr, between first light and actual sunrise; zuhr, just after noon; asr, mid-afternoon; maghreb, just after sunset; isha, anytime after complete darkness. Altogether, one hour of spiritual practice per day is recommended as the optimal or normative amount of time for spiritual practice. This might, for instance, include half an hour of contemplative practice or zhikr, as well as half an hour of the ritual prayer. Students who have not yet found value in the ritual prayer are encouraged to find another way to make the hour of practice, but the idea of punctuating the day with periods of remembrance and worship is essential to Sufi practice.

Concentration & Inner Focus

Maintaining Presence. To state something very obvious, but which is nevertheless often forgotten: All the practices we do should be done with care and precision. Every practice, done mindfully, develops the power of Spirit within us. Using prayer beads (99 count) we can learn to be aware with each bead. Typically we may use one bead to mark either one or three repetitions of a Divine Name, or zhikr. If we notice that we have lost count, have been day-dreaming, or absorbed in some inner dialog, we start again at the beginning until we can complete ninety-nine beads. If this proves too difficult at first, reduce the number to thirty-three.

Heart and Third-Eye

The two most important inner locations are the heart and a point between the eyebrows. The heart is the point of maximum balance, the true center. When doing the zhikr of “Allah,” we should keep our attention focused on the heart. When reciting “la illaha il Allah,” with “Allah” the head is directed toward the heart, slightly to the left of the center of the chest. The brow point is a place where light can be concentrated. In meditation we may attempt to “see” through it, or bring light to it. Many kinds of experience are associated with this point: symbolic and imaginal vision, pulsing light, colors, intense white light. These two points are intimately connected and affect each other. In general, the aaah sounds are centered in the heart (love, deep centering), the eeee sounds in the brow point (knowledge, perception), and the uuuu sounds in the throat area (expression).

Listening

As we do any spiritual practice we may receive suggestions, indications, inspirations. It is all right to briefly be aware of these and remember them later.

Practices from other orders or traditions

Once someone has made a commitment to a particular Sufi path, they should avoid using any spiritual practices learned from other sources, in order to develop clarity of connection, loyalty, and depth of practice.