About Haft Vadi Bellydance Studio
Who we are
Testimonials
About our name
Dharlene Valeda & Sheldon Valeda
Dharlene Valeda, Founder & Artistic Director, Lead Bellydance Instructor
Dharlene Valeda first discovered this dance in Europe in 1990, and has been a dedicated student ever since. Her approach to the dance emphasises a correct and healthy posture, as well as a soulful approach to movement. She endeavors to develop in her students a deep love of the music and cultures from which bellydance originates. She founded Haft Vadi Studio in Kitchener in 2002. Dharlene continues to study widely and regularly, including investing in trips as far away as Egypt, Germany, New York City, and California to study with the best instructors. She devotes most of her training time to private lessons with master teachers, to ensure that she receives careful feedback on her development, and therefore can provide accurate instruction in authentic bellydance to her students.
A complete listing of all courses taken and teachers is available in Dharlene’s resume.
Contact Dharlene at dharlene@haftvadi.com
Sheldon Valeda, Drumming Instructor
Sheldon has been studying Arabic hand drumming since 1997 and teaching since 2002. He has studied with such greats as Polly Ferber, Suhail Kaspar, Amer Matri, Dr. George Sawa amongst others.
************** Rise and Shine Yoga at Haft Vadi Studio**********
Karin Young
Karin Young – Yoga with Rise and Shine Yoga
Karin is a certified yoga teacher in Ashtanga Vinyasa Yoga, taught in the tradition of Sri K. Pattabhi Jois. She was certified by world renowned teacher, David Swenson in the 1st Series Ashtanga Yoga in July, 2000. Karin is also a member of the International Association of Yoga Therapists, A Division of Yoga Research and Education Center. She has attended intensive workshops conducted by Geeta Iyengar and Pattabhi Jois respectively. Karin attended her first yoga class in 1996 and knew she had found her niche in life—to teach yoga.
Visit www.riseandshineyoga.com to see the schedule for Rise and Shine Yoga, located in the same Studio as Haft Vadi. You will not be disappointed!
~Alana Miller, Middle Eastern Dance Artist. Hong Kong – www.uulady.com
“Dharlene Valeda and Haft Vadi Studio provide top quality instruction in Middle Eastern dances, music and cultural understanding. I began my studies with Dharlene and am truly grateful for the solid foundation in dance technique and musical training that I received. Dharlene is a passionate, skilled performer with great musicality. She also possesses a unique and profound wisdom with respect to dance that continues to inspire me. She has dedicated her life to this beautiful artform and her commitment to her student’s safe dance training. Haft Vadi Studio continues to provide students with opportunity to study with visiting instructors, demonstrating Dharlene’s commitment to both a well rounded education for her students and for fostering good dance community relations locally as well as with the international dance community. I have said many times that I have learned great dance lessons from many great instructors but Dharlene made me a dancer. I am eternally grateful and cannot recommend Haft Vadi Studio enough!”
The name of the studio, Haft Vadi, means Seven Valleys in the Persian language. It was named after our favorite book in the Sufi tradition, the Seven Valleys by Baha’u'llah. Baha’u'llah is the prophet-founder of the Baha’i Faith, who Baha’is believe is the Manifestation of God for this age, when peace will be established.
Read the text of the Seven Valleys in a beautiful, illustrated online edition.
Learn the historical and literary background of the book.
Learn about Baha’u'llah and the Baha’i Faith.
The Valley of Search
The valley of search is described as the first step that a seeker must take in his path. Baha’u'lla¡h states that the seeker must cleanse his heart, and not follow the paths of his forefathers. It is explained that ardour, and patience are required to traverse this valley.
The Valley of Love
The next valley is the “Valley of Love” and in this valley the seeker is compared to a moth who has found a flame. Baha’u'lla¡h writes that the heart of the seeker is touched, and the seeker has fallen in love with God.
The Valley of Knowledge
The knowledge referred to in this valley is the knowledge of God, and not one based on learning; it is explained that pride in one’s knowledge and accomplishments often disallows one to reach true understanding, which is the knowledge of God. It is explained that the seeker, when in this valley, begins to understand the mysteries contained within God’s revelation, and finds wisdom in all things including when faced with pain and hardship, which he understands to be God’s mercy and blessing. This valley is called the last limited valley.
The Valley of Unity
The next stage is the valley of unity, and it is explained that the seeker now sees creation not by its limitations, but sees the attributes of God in all created things. The seeker, it is written, is detached from earthly things, is not concerned with his own self and has no ego; instead he praises God for all of creation.
The Valley of Contentment
The next valley for the seeker is the valley of contentment, where it is explained, that the seeker becomes independent from all things, and even though he may look poor or is subjected to suffering, he will be endowed with wealth and power from the spiritual worlds and will inwardly be happy. Happiness is explained to be the attribute of the true believer, and it cannot be achieved by obtaining material things, since material things are transitory.
The Valley of Wonderment
In the valley of wonderment the seeker, it is written, is struck dumb by the beauty of God; the seeker becomes conscious of the vastness and enormity of creation, and discovers the inner mysteries of God’s revelation. Being led from one mystery of creation to the next, it is explained that the seeker continues to be astonished by the works of God.
The Valley of True Poverty and Absolute Nothingness
The final valley is the valley of true poverty and absolute nothingness and it is the furthermost state that the mystic can reach. The seeker, it is explained is poor of all material things, and is rich in spiritual attributes. It is explained that it is the state of annihilation of self in God, but not an existential union: the essences of God’s self and the mystic’s self remain distinct, in contrast to what appears to be a complete union in other traditions.