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Addressed long-standing issues about citations, personal reflection, original research, and primary sources. Combined wikipedia page on Lataif-e-Sitta with page on Naqshbandi Lataif.
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'''Lataif-e-sitta''' ({{lang-fa|لطائف سته}}) or '''al-Laṭtaʾif as-Sitta''' ({{lang-ar|اللطائف الستة}}), meaning "'''The Six Subtleties'''", are psychospiritual "organs" or, sometimes, faculties of sensory and suprasensory perception in [[Sufi]] psychology, and are explained here according to the usage amongst certain Sufi groups. These six subtleties are thought to be parts of the self in a similar manner to the way glands and organs are part of the body.


'''Lataif-e-sitta''' ({{lang-fa|لطائف سته}}) or '''al-Laṭtaʾif as-Sitta''' ({{lang-ar|اللطائف الستة}}) are special "Organs of Perception" in Sufi psychology -- subtle human capacities for experience. Depending on context, the Lataif are also understood to be the corresponding qualities of that subtle experience. The underlying Arabic word "latifa" means "subtlety" and all of the Lataif together are understood to make up the human "[[subtle body]]" ("Jism Latif")<ref>Almaas, A. H. "Essence". York Beach, Maine: Samuel Weiser, 1986, p. 143.</ref>
Drawing from the [[Qur'an]], many Sufis distinguish [[Nafs]] (نفس), [[Qalb]] (قلب), Sirr (سیر), [[Ruh]] (روح), Khafi (خفی), and Akhfa (اخفٰی) as the six ''laṭaʾif''.


Descriptions and interpretations of the Lataif differ significantly depending on the specific Sufi tradition and author representing it. There are at least two <ref> http://www.kheper.net/topics/Islamic_esotericism/lataif.html</ref> such historical understandings of the Lataif:
Among Sufis spiritual development involves awakening centers of perception that lie dormant in every person. The help of a guide is considered necessary to help activate them in a certain order. Each center is associated with a particular color, a general area of the body, and often with a particular prophet. Activation of all these "centers" is part of the inner methodology of the Sufi way or "Work".


(1) that derived from the [[Kubrāwī]] order as represented by the writings of [[Ala ud-Daula Simnani]] (Semnani), which views the Lataif as both psychospiritual organs/capacities and as progressive stages of spiritual development interpreted symbolically through Islamic cosmology and theology;
Purification of the elementary passionate nature (''tazkiyat an-nafs''), cleansing the spiritual heart (''tazkiyat al-qalb''), becoming a receptacle of divine love (''ishq''), illumination of the spirit (''tajjali ar-ruh''), emptying egocentric drives (''taqliyyat as-sirr'') and remembering the divine attributes, often through repetition of the names of God, (''[[dhikr]]'') are a process by which the dervish is said to reach a certain type of "completion" in the opening of the last two faculties, ''khafi'' and ''akhfa''.


(2) that derived from the Mujaddidiyya branch of the [[Naqshbandi]] order as represented by the writings of [[Idries Shah]], which views the Lataif strictly as psychospiritual organs/capacities, each independent of the other.
==Nafs==
{{main|Nafs}}
{{unreferenced|section|date=October 2016}}


===Kubrāwī Lataif===
According to some, this latifa is located slightly below the navel, and is yellow, for others, it is between the eyebrows and is blue.


In the Kubrawi order, there are seven Lataif. They are understood cosmologically as "descending" levels through which reality is created and structured <ref>Bakhtiar, Laleh "Sufi Expressions of the Mystical Quest" New York, New York: Thames and Hudson, 1976, p. 97.</ref>. In the process of spiritual development, the individual Sufi is understood to "ascend" through these levels progressively. The attainment of each level is a stage associated with a corresponding spiritual organ/capacity interpreted in the context of Islamic theology <ref>Corbin, Henry "The Man of Light in Iranian Sufism" New Lebanon, New York: Omega Publications, 1978, p. 124-125.</ref>:
The word nafs is usually translated as self or psyche. Its etymology is rooted in "breath" (similar to [[Biblical]] or [[Kabbalistic]] nefesh) and is common to virtually all archaic psychologies where the act of breathing was connected with life, animating otherwise lifeless object. Some Sufis consider under the term "Nafs" the entirety of psychological processes, encompassing whole mental, emotional and volitional life; however, the majority of Quranic-based Sufis are of the opinion that Nafs is a "lower", egotistical and passionate human nature which, along with Tab (literally, physical nature), comprises vegetative and animal aspects of human life. Ego may be assumed as an equivalent for Nafs in modern psychology. The central aim of the Sufi path is transformation of Nafs (technical term is ''tazkīyyat an-nafs'' or "purging of the soul") from its deplorable state of ego-centredness through various psycho-spiritual stages to the purity and submission to the will of God.


* '''Latifa Qalabiya''' ("Mold")
Although the majority of the Sufi orders have adopted convenient 7 maqāms (maqāms are permanent stages on the voyage towards spiritual transformation), and some still operate with 3 stages, the picture is clear: the Sufi's journey begins with ''an-nafs al-ʾammārah'' (commanding soul), ''an-nafs al-lawwāmah'' (self-accusing soul), and ends in ''an-nafs al-mutṭmaʾinnah'' (satisfied soul) - although some Sufi's final stage is, in their technical vocabulary, ''an-nafs aṣ-ṣāfīyah wa-al-kāmilah'' (soul restful and perfected). In essence, this is almost identical to Christian paradigm of the [[Imitation of God|via purgativa]] encompassing the various stages through which the spiritual aspirant passes in the journey toward God{{Citation needed|date=January 2012}}. The ''nafs'' is not technically a ''latifa''. The ''nafs'' require no activation; in each and every one of us the ''nafs'' is active. While the ''nafs'' are transformed through spiritual work, they are not, in the same sense, opened as the ''lata’if'' are.<ref>{{Cite web|url=http://sirajuddin.com.au/the-subtle-centres-of-the-heart/|title=The Subtle Centres of the Heart|website=Sirajuddin.com.au|language=en-US|access-date=2019-06-25}}</ref>


This Latifa, associated with an experience of the color black, represents the acquisition of a new organ, an embryonic [[subtle body]]. It is interpreted symbolically as "the Adam of one's being", since Adam was the first human being.
==Qalb==
{{main|Qalb}}


* '''Latifa Nafsiya''' ("Soul")
According to some {{citation needed||date=December 2013}}, this latifa is located in the left of Chest, four fingers below the nipple and is golden yellow, for others it is red. In it man witnesses his deeds. By awakening it man also gets the knowledge of the realm of [[jinn]].


This Latifa, associated with an experience of the color blue, is an organ that corresponds to the animal soul and is a testing ground for struggle with desires and passions. It is interpreted symbolically as "the Noah of one's being", since Noah faced the same situation in dealing with the hostility of his people.
The word '''Qalb''', stands for heart. In Sufi terminology, this spiritual heart (not to be confused with the blood pumping organ) is again variously described. For some, it is the seat of beatific vision. Others consider it the gate of '''Ishq''' or Divine love. Yet, for the majority, it is the battleground of two warring armies: those of '''Nafs''' and '''Ruh''' or spirit. Here, one again encounters terminological confusion: for the Sufis influenced by [[Neoplatonism]], a "higher" part of Nafs is equated to the '''Aql''' or intellect (called Nafs-I-Natiqa) or "rational soul" and is the central active agent in spiritual battle: Ruh or spirit, notwithstanding its name, is rather passive in this stage. In short, cleansing of the Qalb or heart is a necessary spiritual discipline for travellers on the Sufi path. The term for this process is Tazkiah-I-Qalb and the aim is the erasure of everything that stands in the way of purifying God's love or '''Ishq'''. {{citation needed||date=December 2013}}


* '''Latifa Qalbiya''' ("Heart")
Often people take their heart's word (inner feeling) as truthful. If the hearts were indeed truthful, then why are not all the people of the heart united? Qalb of the common folk is in a sleeping or unconscious state, and does not possess any awareness or correct understanding. This heart can err in judgement due to the dominance of the Self and Khannas (the Whisperer), or due to the person's own simple-mindedness. Placing trust in a sleeping (or unconscious) heart is foolish. When the Name Allah does vibrate in the heart, an awareness of Right and Wrong and understanding follow. It is then called Qalb-e Salim (the sound Heart). Then the prominence of the meditation by Qalb changes its direction towards God; it is called Qalb-e Minib (the repentant Heart). This heart can prevent a person from mischief, but it can not make a right judgement. When the theophanies (Tajalliyat) of God begin to fall on the Heart, it is called Qalb-eshahid (the witnessing Heart).<ref>[[Wikisource:The Religion of God/The spiritual entity Qalb]]</ref>


This Latifa, associated with an experience of the color red, is the organ that will develop to become the True Ego, the real personal individuality. It is interpreted symbolically as "the Abraham of one's being", since the prophet Abraham historically represents the establishment of real religion.
==Ruh==
{{main|Ruh}}


* '''Latifa Sirriya''' ("Secret")
According to some, this latifa is located in the right side of the chest and is red, for others it is green. After its activation the human gets acquainted with '''Alam-e-Aaraf''' (the place where man resides after death).


This Latifa, associated with an experience of the color white, is an organ of superconsciousness. It is interpreted symbolically as "the Moses of one's being", since the prophet Moses participated in spiritual communication with God through this consciousness.
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. This is an advancement in rank and status and is better than the Qalb. It is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.<ref>[[Wikisource:The Religion of God/The Human Soul]]</ref>


* '''Latifa Ruhiya''' ("Spirit")
Ruh or spirit is the second contender in the battle for human life. Again, opinions on Ruh differ among Sufis. Some deem it coeternal with God; others consider it a created entity. Be that as it may, Ruh is the plateau of consensus for the majority of Sufis, especially the early ones (before 11th/12th century C.E.). For those Sufis with Gnostic leanings (which can be found in [[Bektashi]] or [[Mevlevi]] orders), Ruh is a soul-spark, immortal entity and transegoic "true self", similar to the Christian concepts of "synteresis" or "Imago Dei", or Vedantist notion of "jiva", as well as Tibetan Buddhist "shes-pa", principle of consciousness and Taoist "shen" or spirit. But, the majority of the Sufis would consider this an unnecessarily extravagant speculation and would stick to the more orthodox notion of dormant spiritual faculty that needs to be worked upon by constant vigil and prayer in order to achieve the Tajliyya-I-Ruh, or Illumination of the spirit. Ironically, this spiritual faculty is frequently referred to in terms one encounters in connection with Nafs- "blind" life force or life current that needs to be purified by strict religious observances in order to achieve illumination.


This Latifa, associated with an experience of the color yellow, is an organ through which an individual becomes capable of acting as vice-regent of God. It is interpreted symbolically as "the David of one's being", since the prophet David fulfilled that role.
==Sirr==


* '''Latifa Khafiya''' ("Inspiration")
Sirr is located in the solar plexus and is associated with the color white. It records the orders of Allah for the individual in similitude to that which is originally present in '''Loh-e-mehfooz''' (Preserved Scripturum). After its activation, human being gets acquainted with '''Aalam-e-Misal''' (The Allegorical realm - Reflection of knowledge of the preserved Scripturum.) This center is associated with consciousness.


This Latifa, associated with an experience of the color black, is the subtle organ that receives spiritual inspiration. It is interpreted symbolically as "the Jesus of one's being", since the prophet Jesus was characteristic of such inspiration.
This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. The dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets.<ref>[[Wikisource:The Religion of God/The spiritual entity Sirri]]</ref>


* '''Latifa Haqqiya''' ("Seal")
Sirr, literally means "the secret". Emptying of the Sirr (Taqliyya-I-Sirr) is basically focusing on God's names and attributes in perpetual remembrance or Dhikr, hence diverting one's attention from the mundane aspects of human life and fixing it on the spiritual realm. The "emptying" signifies negation and obliteration of ego-centred human propensities.


This Latifa, associated with an experience of the color green, is the subtle organ that is the final achievement of spiritual development: the True Ego. It is interpreted symbolically as "the Mohammed of one's being", since the prophet Mohammed was the final prophet.
==Khafi==


===Naqshbandi Lataif===
According to some, it is located in the middle of the forehead (between the eyes or third eye position) and is black, to others blue. It's the equivalent of Kitab-e-Marqoom (the written book).


According to Naqshbandi influenced<ref> See https://en.wikipedia.org/wiki/Ikbal_Ali_Shah#Sufism for Naqshbandi background of Shah's father.</ref> author [[Idries Shah]], there are five Lataif <ref >Shah, Idries "The Sufis". Garden City, New York: Anchor Books, 1971, p. 145, 334, 340.</ref>, understood as psychospiritual organs/capacities and the corresponding qualities of their experience:
According to others this is to the right of the centre of the chest. According to the Naqshbandi Saifi order, it is located to the top right of the chest, and is coloured black. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification.<ref>[[Wikisource:The Religion of God/The spiritual entity Khaffi]]</ref>


* '''Qalb''' (color yellow, experienced in left side of the body)
The term Khafi means mysterious, arcane or Latent Subtlety. It represents intuition.
* '''Ruh''' (color red, experienced in right side of the body)
* '''Sirr''' (color white, experienced below the navel)
* '''Khafi''' (color black, experienced in forehead)
* '''Ikhfa''' (color green, experienced in center of chest)
Ordinarily, the Lataif are only known indirectly through the equivalents that they pattern on the conventional level of human experience. Hameed Ali ([[A. H. Almaas]]) interprets these equivalents as follows<ref>Almaas, A. H. "Essence". York Beach, Maine: Samuel Weiser, 1986, p. 142.</ref>:


* '''Qalb''' (Joy)
==Akhfa==
* '''Ruh''' (Strength)
{{unreferenced|section|date=October 2016}}
* '''Sirr''' (Will)
* '''Khafi''' (Peace)
* '''Ikhfa''' (Compassion)


They are experienced more directly and frequently in human beings who have undergone a spiritual evolution. Activating (or awakening or "illuminating") the explicit experience of the individual Lataif (and thereby the Jism Latif as a whole) is considered to be a central part of the comprehensive spiritual development that is Sufi spiritual practice.
The term Akhfa or ikhfa means most arcane, deeply mysterious, or obscure, subtlety. Its location is deep inside the brain or on center-top of the head. The color of this center, according to some, is green, to others, violet. It's the '''Nuqta-e-wahida''' (point of unity) in every human where the '''Tajalliat''' (beatific visions) of Allah are directly revealed. It contains information about the hidden knowledge of the universe. By entering into this point, the human being enters the system of the universe and laws governing the universe. This center is associated with deep perception.


The activation/awakening/illumination process consists of various methods and exercises. One such method, a special kind of "[[muraqaba]]" (meditation), includes having the student concentrate awareness on the part of the body that is related to a Latifa.<ref >Shah, Idries "The Sufis". Garden City, New York: Anchor Books, 1971, p. 332.</ref> Another method, a special form of "[[tajalli]]" ("disclosure" or "illumination"), involves joint receptivity of a Latifa by Sufi teacher and student together.<ref >Shah, Idries "The Sufis". Garden City, New York: Anchor Books, 1971, p. 145, 334, 340.</ref> Yet another method is the direct activation, called "tawajjuh" ("transmission"), of the Latifa by an intentional interaction between teacher and student. <ref> http://www.techofheart.co/2010/11/tawajjuh-spiritual-transmission-of.html </ref>
According to some this is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.


A person in whom the Jism Latif is explicitly realized and functioning is understood to have realized a preliminary level of the Sufi ideal of a Perfect Man ([[Al-Insān al-Kāmil]].).
== See also ==

* [[Naqshbandi#Subtle_Substances (The_Lataif)|Naqshbandi Lata'if]]
* [[Chakra]]
* [[Awareness]]
* [[Enlightenment (spiritual)]]
* [[Spirituality]]


==References==
==References==
{{reflist|colwidth=35em}}
{{reflist|colwidth=35em}}

==External links==
*[http://nurmuhammad.com/HeartLevels/coverLataif5levelsofheart.htm Levels of The Heart complete guide to the unveiling of the secrets of the hearts]
*[http://www.islamfrominside.com/Pages/Tafsir/Tafsir%284-1%29.html On the nature of the nafs]
*[http://www.islamfrominside.com/Pages/Tafsir/Tafsir%2839-42%29-Sleep%20and%20Death.html The nafs in sleep and death]
*[http://azeemia-isb.org/PDF/lauhoqalam.pdf Lauh o Qalam] Khwaja Shamsuddin Azeemi's lectures on [[Qalander Baba Auliya]]'s book Loh-o-Qalam.


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Revision as of 19:23, 31 October 2019

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Lataif-e-sitta (Persian: لطائف سته) or al-Laṭtaʾif as-Sitta (Arabic: اللطائف الستة) are special "Organs of Perception" in Sufi psychology -- subtle human capacities for experience. Depending on context, the Lataif are also understood to be the corresponding qualities of that subtle experience. The underlying Arabic word "latifa" means "subtlety" and all of the Lataif together are understood to make up the human "subtle body" ("Jism Latif")[1]

Descriptions and interpretations of the Lataif differ significantly depending on the specific Sufi tradition and author representing it. There are at least two [2] such historical understandings of the Lataif:

(1) that derived from the Kubrāwī order as represented by the writings of Ala ud-Daula Simnani (Semnani), which views the Lataif as both psychospiritual organs/capacities and as progressive stages of spiritual development interpreted symbolically through Islamic cosmology and theology;

(2) that derived from the Mujaddidiyya branch of the Naqshbandi order as represented by the writings of Idries Shah, which views the Lataif strictly as psychospiritual organs/capacities, each independent of the other.

Kubrāwī Lataif

In the Kubrawi order, there are seven Lataif. They are understood cosmologically as "descending" levels through which reality is created and structured [3]. In the process of spiritual development, the individual Sufi is understood to "ascend" through these levels progressively. The attainment of each level is a stage associated with a corresponding spiritual organ/capacity interpreted in the context of Islamic theology [4]:

  • Latifa Qalabiya ("Mold")

This Latifa, associated with an experience of the color black, represents the acquisition of a new organ, an embryonic subtle body. It is interpreted symbolically as "the Adam of one's being", since Adam was the first human being.

  • Latifa Nafsiya ("Soul")

This Latifa, associated with an experience of the color blue, is an organ that corresponds to the animal soul and is a testing ground for struggle with desires and passions. It is interpreted symbolically as "the Noah of one's being", since Noah faced the same situation in dealing with the hostility of his people.

  • Latifa Qalbiya ("Heart")

This Latifa, associated with an experience of the color red, is the organ that will develop to become the True Ego, the real personal individuality. It is interpreted symbolically as "the Abraham of one's being", since the prophet Abraham historically represents the establishment of real religion.

  • Latifa Sirriya ("Secret")

This Latifa, associated with an experience of the color white, is an organ of superconsciousness. It is interpreted symbolically as "the Moses of one's being", since the prophet Moses participated in spiritual communication with God through this consciousness.

  • Latifa Ruhiya ("Spirit")

This Latifa, associated with an experience of the color yellow, is an organ through which an individual becomes capable of acting as vice-regent of God. It is interpreted symbolically as "the David of one's being", since the prophet David fulfilled that role.

  • Latifa Khafiya ("Inspiration")

This Latifa, associated with an experience of the color black, is the subtle organ that receives spiritual inspiration. It is interpreted symbolically as "the Jesus of one's being", since the prophet Jesus was characteristic of such inspiration.

  • Latifa Haqqiya ("Seal")

This Latifa, associated with an experience of the color green, is the subtle organ that is the final achievement of spiritual development: the True Ego. It is interpreted symbolically as "the Mohammed of one's being", since the prophet Mohammed was the final prophet.

Naqshbandi Lataif

According to Naqshbandi influenced[5] author Idries Shah, there are five Lataif [6], understood as psychospiritual organs/capacities and the corresponding qualities of their experience:

  • Qalb (color yellow, experienced in left side of the body)
  • Ruh (color red, experienced in right side of the body)
  • Sirr (color white, experienced below the navel)
  • Khafi (color black, experienced in forehead)
  • Ikhfa (color green, experienced in center of chest)

Ordinarily, the Lataif are only known indirectly through the equivalents that they pattern on the conventional level of human experience. Hameed Ali (A. H. Almaas) interprets these equivalents as follows[7]:

  • Qalb (Joy)
  • Ruh (Strength)
  • Sirr (Will)
  • Khafi (Peace)
  • Ikhfa (Compassion)

They are experienced more directly and frequently in human beings who have undergone a spiritual evolution. Activating (or awakening or "illuminating") the explicit experience of the individual Lataif (and thereby the Jism Latif as a whole) is considered to be a central part of the comprehensive spiritual development that is Sufi spiritual practice.

The activation/awakening/illumination process consists of various methods and exercises. One such method, a special kind of "muraqaba" (meditation), includes having the student concentrate awareness on the part of the body that is related to a Latifa.[8] Another method, a special form of "tajalli" ("disclosure" or "illumination"), involves joint receptivity of a Latifa by Sufi teacher and student together.[9] Yet another method is the direct activation, called "tawajjuh" ("transmission"), of the Latifa by an intentional interaction between teacher and student. [10]

A person in whom the Jism Latif is explicitly realized and functioning is understood to have realized a preliminary level of the Sufi ideal of a Perfect Man (Al-Insān al-Kāmil.).

References

  1. ^ Almaas, A. H. "Essence". York Beach, Maine: Samuel Weiser, 1986, p. 143.
  2. ^ http://www.kheper.net/topics/Islamic_esotericism/lataif.html
  3. ^ Bakhtiar, Laleh "Sufi Expressions of the Mystical Quest" New York, New York: Thames and Hudson, 1976, p. 97.
  4. ^ Corbin, Henry "The Man of Light in Iranian Sufism" New Lebanon, New York: Omega Publications, 1978, p. 124-125.
  5. ^ See https://en.wikipedia.org/wiki/Ikbal_Ali_Shah#Sufism for Naqshbandi background of Shah's father.
  6. ^ Shah, Idries "The Sufis". Garden City, New York: Anchor Books, 1971, p. 145, 334, 340.
  7. ^ Almaas, A. H. "Essence". York Beach, Maine: Samuel Weiser, 1986, p. 142.
  8. ^ Shah, Idries "The Sufis". Garden City, New York: Anchor Books, 1971, p. 332.
  9. ^ Shah, Idries "The Sufis". Garden City, New York: Anchor Books, 1971, p. 145, 334, 340.
  10. ^ http://www.techofheart.co/2010/11/tawajjuh-spiritual-transmission-of.html
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