The Laṭāʾif () are subtle organs of spiritual and psycho-physiological functioning in Sufi psychology.
Depending on context, the Laṭāʾif (plural) are also understood to be the experiential qualities or forms of those functions.Almaas, A. H. Essence. York Beach, Maine: Samuel Weiser, 1986, p. 143. (See "Disambiguation: Laṭā’if (organs) or Laṭā’if (experiences)").
The Arabic word Laṭīfa (singular) means “subtlety” and the phrase Laṭā’if-e-sitta means “six subtleties”, although the number of Laṭāʾif can differ depending on the specific Sufi tradition.
The Laṭāʾif are viewed as aspects of Man's spiritual “Organ of Evolution”,Shah, Idries The Sufis. Garden City, New York: Anchor Books, 1971, p. 342–343. known as Qalb (Heart) (See "Disambiguation: Qalb (Heart) or Qalb (Laṭīfa)").
Explicit realization of the Laṭāʾif in Qalb is considered by some Sufi orders—especially the Naqshbandi—to be a central part of the comprehensive spiritual development that produces the Sufi ideal of a Complete Human Being (Al-Insān al-Kāmil).
Different understandings of the Laṭāʾif
Not all Sufi orders teach about the Laṭā’if. Of those which do, descriptions and understandings can differ depending on the specific Sufi lineage and exponent representing it.
In addition, individual Sufi teachers (see Sheikh (Sufism)) sometimes understand aspects of Laṭā’if theory and practice according to how the Laṭāʾif have been uniquely revealed to them.Buehler, Arthur F. Sufi Heirs of the Prophet: Indian Naqshbandi and the Rise of the Mediating Sufi Shaykh University of South Carolina Press, 1998, p. 110.
In general, however, there are three major historical understandings of the Laṭāʾif: (13th century) The Kubrāwī order, exemplified by Ala ud-Daula Simnani (1261–1336), views the Laṭāʾif as potential psychospiritual organs/capacities that can be realized as progressive stages in those undergoing spiritual development; (17th century) The Mujaddidī branch of the Naqshbandi order, exemplified by Ahmad Sirhindi (1564–1624), views the Laṭāʾif as psychospiritual organs/capacities that are potential receptors of Divine energy when activated in those undergoing spiritual development; (20th century) The Punjab tradition within the Naqshbandi order, exemplified by Idries Shah (1924–1996), views the Laṭāʾif as actual human psycho-physiological organs/capacities that are implicit in everyday life and made explicit in those undergoing spiritual development.
Kubrāwī Laṭā’if (13th century)
According to the view of the Kubrawi Order there are seven Laṭā’if. They are understood cosmologically as “descending” levels through which reality is created and structured.
In the process of spiritual development, the Sufi student is understood to “ascend” back through these levels progressively (see ontological Arcs of Descent and Ascent in Sufism).
The attainment of each level is associated with the activation/realization of a corresponding spiritual organ/capacity, interpreted symbolically through Islamic cosmology and the prophets and messengers in Islam.Corbin, Henry The Man of Light in Iranian Sufism (New Lebanon, New York: Omega Publications, 1978, p. 124–125.)
In ascending order they are: Qalab (associated with an experience of the color gray) represents the acquisition of a new organ, an embryonic subtle body. It is understood symbolically as “the Adam of one’s being”, since Adam was the first human being. Nafs (color blue) is an organ that corresponds to the animal soul and is a testing ground for struggle with desires and passions. It is understood symbolically as “the Noah of one’s being”, since Noah faced the same situation in dealing with the hostility of his people. Qalb (color red) is the organ that will develop to become the True Ego, the real personal individuality. It is understood symbolically as “the Abraham of one’s being”, since the prophet Abraham historically represents the establishment of real religion. Sirr (color white) is an organ of superconsciousness. It is understood symbolically as “the Moses of one’s being”, since the prophet Moses participated in spiritual communication with God through this consciousness. Ruḥ (color yellow) is an organ through which an individual becomes capable of acting as vice-regent of God. It is understood symbolically as “the David of one’s being”, since the prophet David fulfilled that role. Khafī (color black) is the subtle organ that receives spiritual inspiration. It is understood symbolically as “the Jesus of one’s being’, since the prophet Jesus was characteristic of such inspiration. Ḥaqq (color green) is the subtle organ that is the final achievement of spiritual development: the True Ego. It is understood symbolically as “the Muḥammad of one’s being”, since Muḥammad was the final prophet.
Naqshbandi Laṭāʾif (Mujaddidī) (17th century)
According to the view of the Mujaddidī branch of the Naqshbandi order there are five Laṭāʾif.Buehler, Arthur F. Sufi Heirs of the Prophet: Indian Naqshbandi and the Rise of the Mediating Sufi Shaykh University of South Carolina Press, 1998, p. 111. The reception of each Laṭīfa’s “spiritual energy” from its corresponding cosmic realm is interpreted symbolically through the prophets and messengers in Islam, similar to the interpretation of the Kubrawi order: Qalb (color yellow; located below left breast) (Adam) Ruḥ (color red; located below right breast) (Abraham/Noah) Sirr (color white; located above left breast) (Moses) Khafi (color black; located above right breast) (Jesus) Ikhfa (color green; located at sternum) (Muḥammad)
In this understanding, the Laṭāʾif all have their physical association in the chest and so are said to be “of the Heart” (Qalb, the potential human “Organ of Evolution”—see "Disambiguation: Qalb (Heart) or Qalb (Laṭīfa)").
Naqshbandi Laṭāʾif (Punjab tradition) (20th century)
According to the Punjab tradition within the Naqshbandi order, which emphasizes modern-day psychological aspects of Sufism,Richard; Kinney, Jay (2006). Hidden Wisdom: A Guide to the Western Inner Traditions. Wheaton, IL/Chennai, India: Quest Books. p. 238 there are five Laṭāʾif:Shah, Idries The Sufis. Garden City, New York: Anchor Books, 1971, p. 145, 334, 340. Qalb (color yellow; experienced in left side of the body) Ruḥ (color red; experienced in right side of the body) Sirr (color white; experienced in solar plexus) Khafi (color black; experienced in forehead) Ikhfa (color green; experienced in center of chest)
In this tradition the Laṭāʾif are understood to be spiritual organs/capacities that also underlie ordinary forms of human psycho-physiological functioning.
Comparison of understandings of the Laṭāʾif
Laṭīfa Sufi Tradition Color Association Physical Association Note Qalb Kubrawi (1) Red (?) Kubrawi: Qalb Naqshbandi (Mujaddidi) (1) Yellow below left breast Mujaddidi:Buehler, Arthur F. "Sufi Heirs of the Prophet: Indian Naqshbandi and the Rise of the Mediating Sufi Shaykh" University of South Carolina Press, 1998, p. 111. Qalb Naqshbandi (Awaisi) (1) Red below left breast Awaisi: Qalb Naqshbandi (Punjab) (1) Yellow left side of body Punjab: Qalb Chishti (1) Red left breast Chisti: Qalb Inayati (1) Red left breast Inayati:Inayat-Khan, Zia, Pir Zia: Sufi Subtle Centers Lataif; see "External link". Qalb Khwajagan (1) Red left breast Khwajagan:Bey, Rif‘at. Sufi Spiritual Techniques. Petersham, MA: J.G. Bennett Foundation, 2008. Qalb Burhani (1) Yellow below left breast Burhani:name="https://www.almirajsuficentre.org.au/subtle_centres.php Qalb Azeemia (1) (?) left breast Azeemia:name="https://ksars.org/topics/chapter-no-14 Ruḥ Kubrawi (2) Yellow (?) Ruḥ Naqshbandi (Mujaddidi) (2) Red below right breast Ruḥ Naqshbandi (Awaisi) (2) Yellow below right breast Ruḥ Naqshbandi (Punjab) (2) Red right side of body Ruḥ Chishti (2) Green center of chest Ruḥ Inayati (2) White right breast Ruḥ Khwajagan (2) Yellow right breast Ruḥ Burhani (2) Red below right breast Ruḥ Azeemia (2) (?) right breast Sirr Kubrawi (3) White (?) Sirr Naqshbandi (Mujaddidi) (3) White above left breast Sirr Naqshbandi (Awaisi) (3) Blue above left breast Sirr Naqshbandi (Punjab) (3) White solar plexus Sirr Chishti (3) White right breast Sirr Inayati (3) Green center of chest Sirr Khwajagan (3) White left breast Sirr Burhani (3) Green center of chest Sirr Azeemia (3) (?) center of chest Khafi Kubrawi (4) Black/Green (?) Khafi Naqshbandi (Mujaddidi) (4) Black above right breast Khafi Naqshbandi (Awaisi) (4) White above right breast Khafi Naqshbandi (Punjab) (4) Black forehead Khafi Chishti (4) Indigo forehead Khafi Inayati (4) Indigo forehead Khafi Khwajagan (4) Green right breast Khafi Burhani (4) White forehead Khafi Azeemia (4) (?) forehead Ikhfa Naqshbandi (Mujaddidi) (5) Green sternum Ikhfa Naqshbandi (Awaisi) (5) Green sternum Ikhfa Naqshbandi (Punjab) (5) Green center of chest Ikhfa Chisti (5) Black top of head Ikhfa Inayati (5) Black top of head Ikhfa Khwajagan (5) White center of chest Ikhfa Burhani (5) Black top of head Ikhfa Azeemia (5) (?) top of head Nafs Kubrawi (5) Blue (?) see "Disambiguation: Nafs (Egoic Self) or Laṭīfa" Nafs Chishti (6) Yellow below navel " Nafs Inayati (6) Yellow below navel " Nafs Khwajagan (6) Blue forehead " Nafs Naqshbandi (Awaisi) (6) colorless forehead " Nafs Azeemia (6) (?) below navel " Qalab Kubrawi (6) Gray (?) see "Disambiguation: Qalab or Sultan al-Azkar" Qalab Chishti (7) Gray floor of pelvis " Qalab Naqshbandi (Awaisi) (7) colorless entire body " Haqq Kubrawi (7) Green (?) Ana (?) White center of chest Almaas, A. H. Keys to the Enneagram. Boulder, Colorado: Shambala, 2021, p. 88. Ana Junaidi colorless forehead
Spiritual development and the Laṭāʾif
For Sufi traditions that teach the Laṭāʾif, spiritual development is undertaken on two dimensions:
refinement of the egoic, psycho-physiological "self", known as "Nafs"Shah, Idries The Sufis. Garden City, New York: Anchor Books, 1971, p. 445-446. activation (actualization/realization/opening/awakening/energizing/illumination (tajalli)) of the Laṭāʾif.
The egoic Self is said to proceed through seven stages of development, the primitive stages of which distort or "veil" (see Hijab (Sufism)) full realization of the Laṭā’if. In most Sufi traditions, accordingly, a general, progressive refinement of the Nafs precedes any explicit activation of the Laṭā’if.
In the Naqshbandi tradition, however, it is the reverse: the activation of specific Laṭāʾif is used to facilitate refinement of the Nafs. This is why the Naqshbandi teaching method is known as "where others end, there marks our beginning" ("indiraj al-nihayat fi’l-bidayat").
See also: "Disambiguation: Nafs (Egoic Self) or Nafs (Laṭīfa)".
Activation of the Laṭāʾif
Just as interpretations of the Laṭāʾif vary, their activation also consists of various methods, singly or in combination, such as:
Tawajjuh (“attention”): intentional transmission of the Laṭīfa directly from teacher to student.Subhan, John A. Sufism Its Saints and Shrines. Lucknow Publishing House, Lucknow, India, 1938, p. 88. Dhikr (“remembrance"): recitation of a Quranic phrase accompanied by postures, breathing, and movementElias, Jamal J. The Throne Carrier of God State University of New York Press, 1995, p. 127. Muraqabah (“watching”): persistent awareness directed to the part of the body associated with the LaṭīfaBuehler, Arthur F. Sufi Heirs of the Prophet: Indian Naqshbandi and the Rise of the Mediating Sufi Shaykh University of South Carolina Press, 1998, p. 2410.
Kubrawi In the Kubrawi tradition, Sufi Ala ud-Daula Simnani (1261–1336) describes a dhikr type practice that involved certain postures, the rotation of attention and breath to different parts of the physical body, and the recitation of a Quranic credal formula.Corbin, Henry The Man of Light in Iranian Sufism New Lebanon, New York: Omega Publications, 1978, p. 74-75.