Allah, the Almighty, said:

{And We bound [made firm] their hearts when they stood up …}⁵⁴³ [al-Kahf 18:14]

Wajd⁵⁴⁴ is a flame that is ignited upon experiencing an unsettling encounter.⁵⁴⁵ It is of three levels:

The first level is a transient find that alerts the observant hearing, sight, and reflection, whether it leaves a (lasting) impact on the one who experiences it or not.⁵⁴⁶

The second level is a find that awakens the soul by the glow of the light of pre-eternity⁵⁴⁷ or hearing the first call⁵⁴⁸ or a Divine attraction (pull);⁵⁴⁹ this would leave on the one who experiences it a (permanent) garb⁵⁵⁰ or a guiding light.

The third level is a find that snatches the servant from the grasp of the two worlds,⁵⁵¹ purifies him/her from the filth of self-interests, and releases him/her from the captivity of the water and soil; this would either make him/her forget his/her own name⁵⁵² or leave him/her a loaned form.⁵⁵³

⁵⁴³The rest of the verse:

{…and said: Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.}

The sheikh meant to say that their rising or standing was caused by their intense spiritual experience.
⁵⁴⁴‘Wajd’ is a verbal noun from ‘wajada’ (lit. found or experienced). It is usually translated as ‘ecstasy.’ Ecstasy is the result of the procurement/finding (wajd) of the causes of spiritual rapture: a jolt of spiritual energy that results in intense sensations. Wajd is encountered without invocation or expectation and causes varied effects that may include delight, grief, fear, contentment, or restlessness. If the attributes of His majesty are more prominent, fear will dominate the devotee. If the attributes of His beauty are more prominent, joy will dominate. It could also lead to some physical manifestations, such as rhythmic movements of the body or a perfect calm and peace.
It may lead to tears and qash‘areerah (goose bumps, shivering of the skin), which Imam Ibn Taymiyyah (may Allah have mercy on him) said would result from dhikr. He added that those who are not moved at all by dhikr may suffer from hardness in their hearts. However, the sighs and passing out that were known among the tâbi‘een is not the best state. The serenity of the Ṣaḥâbah, Ibn Taymiyyah contends, is superior and an indication of their perfect establishment in their spiritual stations. Allah said:

{Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah…} (az-Zumar 39:23)
To invoke those spiritual states by dancing is an innovation that was never known among the righteous predecessors. Tawâjud (invoking wajd) is permissible if not done pretentiously but through the proper means of dhikr, recitation of the Qur’an, and reflection. The Prophet ﷺ said:

When the iqâmah is called, do not run to the prayer, but proceed to it with tranquility and grace. Pray what you catch [with the congregation], and make up what you miss.” (Agreed upon–from Abu Hurayrah)
⁵⁴⁵ Ibn al-Qayyim (may Allah have mercy on him), clarifies in Madârij the reason for this definition. He elaborates that to the sheikh, wajd (procurement) is lower than wujood (actualization). It is an encounter that will alert the lover and point them to their Beloved, which will unsettle them until they actualize their transcendence to His holy presence.
⁵⁴⁶ It could be short-lived. However, if it is real and comes from the Divine, it will leave some good impact. This impact, however, may be overcome by other forces or heedlessness.
⁵⁴⁷ Now the soul is the recipient of those finds. Unlike its devices—the hearing, sight, and intellect—it goes beyond the signposts to recognize the One to Whom they all point.
⁵⁴⁸This may refer to the activation of the pledge taken from our souls before they descended into the matter of our bodies. Allah said:

{And [mention] when your Lord took from the children of Adam—from their loins—their descendants and made them testify of themselves, [saying to them]: Am I not your Lord? They said: Yes, we have testified…} (al-A‘râf 7:172)
⁵⁴⁹ Many people experience this when they are pulled from sin to obedience or from a station to a higher one.
⁵⁵⁰ By making them established in one of the lofty stations.
⁵⁵¹ This world and the hereafter. Meaning that one will be absorbed in their focus on the Lord alone.
⁵⁵² When the self dissolves into its Beloved. If the bearer of the name vanishes, the name vanishes with it.
⁵⁵³ To the sheikh, this is a state lower than complete self-annihilation.