Singularly it is called Latifa. Lataif are considered as psychospiritual organs or faculty of sensory or suprasensory perception. These Lataif are sometimes thought to be parts of the self in similar manner as the glands and organs are part of the body. The concept of Lataif is drawn from the Holy Quran by Sufis.
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Singularly it is called Latifa. Lataif are considered as psychospiritual organs or faculty of sensory or suprasensory perception. These Lataif are sometimes thought to be parts of the self in similar manner as the glands and organs are part of the body.
The concept of Lataif is drawn from the Holy Quran by Sufis. Five of them pertain to Alam-e-Amr the divine world and the rest five pertain to Alam-e-Khalq Created world. The four such as soil, water, air and fire are jointly called Latifa Qalbia with reference to Qalib -the corporeal human body.
Latifa Qalbia is also referred to as Sultan al-Azkar in many Sufi orders. At the outset, it is pertinent to discuss these Lataif in detail and then to reflect upon their counterparts in other religious traditions. Latifat-an-Nafsi the lower self : This latifa is located a little below the navel, and it is yellow in colour. Some believe that it is located between the eyebrows and its colour is blue. The word nafs is generally translated as self or psyche. Etymologically it is rooted in "breath" similar to Biblical or Kabbalisticnefesh and is common to almost all archaic psychologies where the act of breathing was connected with life, animating otherwise lifeless object.
In this respect, ancient notions of "Atman" in Hinduism or Greek "pneuma" as well as Latin "spiritus" -all associate the basic visible process of breathing with stimulating principle that presents existence to an individual human being.
Some Sufis consider that the term "Nafs" takes into its ambit the entire psychological processes, encompassing whole mental, emotional and volitional life; however, the majority of Sufis are of the opinion that Nafs is a "lower", egotistical and passionate human nature which comprises vegetative and animal aspects of human life.
The third Chakra of Vedic tradition, namely Manipur Chakra is also considered a seat of emotions. It gives a sense of personal power in the world and it manifests anger or a sense of victimization. In modern psychology, ego may be equated with Nafs. In Sufi terminology it is called Tazkiya-I-Nafs purgation of the soul from its awful state of ego-centredness through diverse psycho-spiritual stages to the piety and submission to the will of God.
The central aim of the Sufi practice is transformation of Nafs. Most of the Sufi orders have accepted seven maqaams, while some Sufi traditions still applies only three maqaams. This final stage of Sufi journey is sometimes called Nafs-l-Safiya wa Kamila which means restful and perfected soul in Tawhid i. This state can well be compared with the Christian paradigm of via purgative those who are separated from all concerns of the lowly world. Latifat-al-Qalbi: the Heart This latifa is located in the left of Chest and is dark yellow in colour, some Sufis believe that it is red.
In this latifa, a person views his deeds both good as well as evil. By awakening it a person acquires the knowledge of the realm of Jinns. The word Qalb, stands for heart. In Sufi terminology, this spiritual heart not to be confused with corporeal organ is again variously described. Some consider it to be the seat of pure vision.
Others consider it the entrance of Ishq or Divine love. Some thinks that it is the battleground of two warring armies: those of Nafs and Ruh or spirit. In short, cleansing of the Qalb or heart is a necessary spiritual discipline for salik traveller on the Sufi path.
Recitation of Kalima or the name of Allah is practised by the seekers To awaken this latifa. It is then called Qalb-e Salim. Then the status of the meditation by Qalb changes its direction towards God; it is called Qalb-e Minib the penitent Heart.
This heart can prevent a person from mischief, but it cannot make a right judgement. When the theophanies Tajalliyat of God begin to fall on the Heart, it is called Qalb-e-shahid or the witnessing Heart. Qalb and Nafs form the "Rooh-e-haivani" Animal Soul. This part of the soul has the record of every activity of life. Latifat-ar-Ruhi: the Spirit According to some Sufis, this latifa is situated in the right side of the chest and is white in colour, for some others its colour is green.
When it is activated, the human gets acquainted with Alam-e-Aarafa the sacrosanct mortuary. Located on the right side of the chest, this is awakened and illuminated by the meditation and one-pointed attentiveness 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 is done in this way. This is development 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 Gabriel.
Anger and rage are attached to it that burn and turn into majesty Latifat-as-Sirri : the Secret Sirr is positioned in the solar plexus and is linked with white colour. It records the orders of Allah for the individual in similarity to that which is originally present in Loh-e-mehfooz Preserved Scriptorium. After its activation, human being gets acquainted with Aalam-e-Misal The Allegorical realm - Reflection of knowledge of the preserved Scriptorium. This center is associated with consciousness.
This is also awakened and illuminated meditation and one-pointed attention on it with the Name of God, Ya Hayyu, Ya Qayyum. Sirr, literally means "the secret". The "emptying" signifies negation and obliteration of ego-centred human tendency. When we compare the Lataif with similar concepts in Indian traditions, we come across the system of chakras in Hinduism or rather Indian religio-spiritual practices.
Paramhans Swami Maheshwaranand describes a Chakra as a powerhouse in the way it generates and stores energy pulling it from cosmos. The Lataif are generally compared with the Chakras of the Vedic belief system but they are not similar. Though there seems an apparent similarity between the Chakras of Vedic belief system and the Lataif of Sufi-Islamic tradition, they are different esoterically, exoterically conceptually and methodologically. It is a better not to establish the similarities between them, because the Chakra system starts from Muladhar the lowest place near the anal region and moves upward through the spinal cord, where as the Sufi Lataif starts from Qalb the heart and are located around the Qalb and move upward to forehead as believed by some Sufi schools.
It represents intuition. This Latifa is located in the middle of the forehead between the eyes or on the point of third eye. Its colour is black or darkest blue. Some believe that it is located to the right of the chest and it is darkest green in colour.
Some Sufis compare it with Kitab-e- Marqoom the divine codices. The invocation or activation of this latifa leads to the realm of unification with ultimate reality. Latifat-al-Akhfa Secret of the secret and unfathomable The term Akhfa or ikhfa means most arcane, deeply mysterious, or obscure, subtlety.
Its location is deep inside the brain or on centre-top of the head. The colour of this centre, according to some, is green, to others, it is violet. It is called the Nuqta-e-wahida point of unity in every human where the Tajalliat beatific visions of Allah are directly revealed. It contains information about Ilm-al-Gaib 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 and he understands the meaning of "for you, We Allah have revealed whatever is in the earth and the heavens ".
This center is associated with deep perception. The last center or subtlety is accessible only to those who have developed the others, and belongs to the real sage. Akhfa and khafa make up "Rooh-e-azam" the great soul , also called sabita. It is a brilliant ring of light in which all the mysteries pertaining to the manifest and unmanifest cosmos is inscribed.
The Attributes of God that have been transferred to the existents and have become parts of the mechanism of the universe are collectively known as the Incumbent Knowledge Ilm-e-wajib. Knowledge of the Incumbent means knowledge that has been transferred to the existents, that is, it refers to those Attributes of God with which existents enjoy affinity and correlation. In Hinduism these Lataif are known as Chakras.
The word Chakra is a Sanskrit word which means the wheel. The entire energy of the cosmos is flowing in circular motion. Everything that is on earth and in heaven is described by seers in cyclical motion. The human energy as it is also considered divine energy also flows from one stage to other stage in a cyclical motion but upwardly. The Chakras in human bodies are located at several places starting from mooladhar to ajna that is forehead and above the head. There is originally a concept of Sadchakra in Indian religio-spiritual tradition but generally seven chakras are describes.
The Sahasrar chakra is beyond the corporeal body the Indian Seers thought of Sadchakras. The number six is very much important in Hindu religious traditions. There are Sad-darshanas, six systems of philosophy, Sad Chakras Six wheels of energy rooted in the human body , sadrasas Six tastes of balanced food and Sadgunas Six attributes.
Seen in this way we can come across the same concepts in other religions. These Chakras are considered as energy centres or energy storehouses. They are the openings for life energy to flow into and out of our aura.
Their function is to vitalize the physical body and to bring about the development of our self-consciousness. They are associated with our physical, mental and emotional interactions.
There are seven major chakras. The aura is often referred to as the eighth chakra. The first chakra root actually hangs outside of human body. It is located between your thighs, about halfway between your knees and your physical body. The seventh chakra crown or Sahasrar is located on the top of the head.
The remaining chakras, sacral, solar plexus, heart, throat, and third eye , are aligned in sequence along in the spine, neck, and skull. Individually, your chakras look similar to funnels with petal-like openings.
Chakras are invisible to the human eye, but they can be perceived intuitively when activated.
Lataif-e-Sitta is a concept Sufis draw from religious texts. The Lataif-e-Sitta are: 1. Nafs - Ego: The ego is often sourced as the main and most difficult obstacle in spiritual pathways. To overcome the ego Zul-n-Nafs is to overcome the self, to repel a self-centered lifestyle, and to focus away from passion, greed, and other desires. By ridding ourselves of the nafs, we find the true self, the unperturbed Ruh-i-Insaan, away from the corruption of the nafs and Earthly desires. Qalb - Heart The spiritual heart is the crux of love, the gateway of transcendence. Here, two fources are found colliding: the nafs ego and the ruh spirit.
You are on page 1of 6 Lataif-e-sitta Lataif-as-Sitta "the six subtleties" singular: latifa are psychospiritual "organs" or, sometimes, faculties of sensory and suprasensory perception in Sufi psychology. They are thought to be parts of the self in a similar manner to the way glands and organs are part of the body. Similar concepts in other spiritual systems include the Dantian mentioned in Chinese traditional medicine, martial arts and meditation, the sephiroth of kabbalah and the chakras of Indian Tantra and Kundalini yoga. Description Among Sufis development involves awakening spiritual centers of perception that lie dormant in every person.