He writes:
“The native Arabic speaker would immediately recognize the w/j/d radical within the words wajd (ecstasy), wujud (existence), wajad (to find) and tawajud (making-ecstatic), and would immediately comprehend the arc using the underlying radical to place these meanings in relationship to one another and at times fuse them into a single term.
We immediately note the difference in metaphor between the Latinate term ecstasy (ek stasis) as in “standing outside of oneself” or “rapture” (from raptus), as “being taken”  or “seized up” out of oneself, and the Arabic term, wajd. Wajd combines the meaning of “intense feeling” with the notion of “finding.” Though we might translate the term as ecstasy or rapture, as Qushayri shows here explicitly and Junayd implies continually…the Sufis always kept in mind the term’s specific meanings of finding and intensity of feeling carried within the terms triconsonantal root w/j/d.”

I am drawn to the definition of wajd—ecstasy—the term used widely now for movement experience. Any sort of movement goes quickly into a wordlessness, followed by an easy quelling of thought, and the ensuing state can deliver us to a state of being loosely termed ‘ecstasy’ because we so commonly identify with our thoughts, or at any rate, use thought forms to identity ourselves. Movement takes us away from that identity.
I love the emphasis here on the idea of ‘finding and intense feeling.’ This characterizes my experience in Dancemeditation. Certainly, in practice, my sense of personal identity softens and, when I am graced, dissolves, but this happens through a sense of ‘going in’ rather than stepping or flying out. I feel more embodied. More present. What dissolves is not the body but the sense of ego identity. Body becomes a sort of feeler—a place, a space, a shape of energy. The ‘my-ness’ is what sifts out of this frame. So it is not that I leave, but that ‘I’ leaves. Wajd and wujud together is this experience.

About wujud Sells continues:
“In addition to intense experience and finding, the lexical field of wajd also includes “existence” (wujud)…The Sufi notion of existence is experiential. To exist is not simply to have being or phenomenal reality. On the contrary…many [Sufis] saw existence as achieved only insofar as one’s ego-self, one’s normal identity and center of being, is annihilated. Existence occurs in the ecstasy and in the discovery  that occurs through “passing away.” The full lexical field of w/j/d—ecstasy, finding, existence—corresponds as closely as any Sufi term to what is currently called the mystical experience…
Tawajud [making ecstatic]…can take on several senses: attempting to so something, affecting to do something, doing something in a studious, deliberate manner. One who makes ecstatic is attempting to achieve ecstasy through his own initiative or, more negatively, affecting ecstasy…
The states occur during the process of a life devotion and are, in some sense, the consequence of acts of devotion and practices of contemplation. On the other hand, the Sufis emphasized continually the fact that states are bestowed freely, come spontaneously, and are not earned or gained through any particular effort.”

Finding comes from reaching, but if we reach too much or too hard, we force it happen—tawajud. Instead, we it is better to do our practice without forcing,with attention, with trust and patience, and without expectation of a result. Big quiet work.